2. We learn the power and perseverance of paternal anxiety for the good of children. 3. That there is no case so distressing but Jesus can relieve it: he heals all manner of diseases, and suits all cases. His infinitely gracious variety of character qualifies him for every work needful for any sinner's salvation, or the comfort and blessedness of any of his people. Fear not; only believe. 4. Faith, founded on the true character, promises, and power of the Lord Jesus, will conquer all difficulties; increased discouragements will but increase its exertions, and exemplify its glory and virtue. * 5. The issue will prove successful and triumphant,-as in this case Jesus is glorified, the daughter is healed, and the mother is happy. Wooburn. UNCONSUMED. 1 * Heb ii. EXPLANATION OF 1 TIMOTHY I. 20. Of whom is Hymeneus and Alexander; whom I have delivered unto Satan, that they may learn not to blaspheme. Sr. Paul is here animating the evangelist Timothy to maintain the truth of the gospel at Ephesus, in opposition to some false teachers who had crept in there, and who taught differently from the inspired apostles of Christ. Instead of inculcating the "love" of God and man, proceeding from " a pure heart," directed by" a good conscience," and nourished by an "unfeigned faith" in gospel doctrine*, they had insisted upon "fabulous traditions," invented to prove that men could not be saved unless they obeyed the law of Moses; and they had dwelt on" uncertain genealogies," which occasioned "dis-, putes" and prevented "edification." Of this description were two members of the church at Ephesus, who had set up themselves as teachers †, viz. Hymeneus and Alexander ‡, whom, * Ver 5. + Ver. 7. Hymeneus was probably the same person mentioned by St. Paul in his second epistie to Timothy (ii. 17) who affirmed, that "the resurrection had already taken place," meaning a spiritual resurrection; and that no other was to be expected; and Alexander was probably "the coppersmith," complained of in 2 Tim. iv. 14, who had done many ill offices" to the apostle, by stirring up others against him. There is reason to fear that' he continued an incorrigible enemy to the gospel; for St. Paul adds," The Lord reward him," or "The Lord will reward him, according to his works." This wicked man seems to have taken an active part in the riot at Ephesus, in which the apostle's life was so much endangered. on account of their obstinate persistence in wilfully corrupting the gospel, the apostle, by virtue of his authority from Chris', had" delivered to Satan" that is, had delivered up to the power of Satan, who was permitted to inflict upon them bodily pains and diseases, that, by so severe a discipline. they "might be taught" (Taidevewor, taught by chastisement)" not to blaspheme, not to revile Christ, or his doctrine concerning the salvation of the Gentiles: - by feeling the dreadful consequences of their crimes, they might desist from their pernici - ons tenets. We have a similar phrase in 1 Cor. v. 4, 5, " In the name of our Lord Jesus Christ, when ye are gathered together, and my spirit, with the power of the Lord Jesus Christ, to deliver such an one (as the incestuous Corinthian) unto Satan, for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus." This must be understood of the act of excommunication, performed by the whole church, according to the authority of Christ, and agreeably to the direction of the apostle, who was inspired by the Holy Spirit to give the order for it. This offender was to be " delivered unto Satan;" that is, expelled from the family or kingdom of God, of which he was unworthy, and sent back, by this exclusion, into the family or kingdom of Satan, to share in all the miseries of his usurped dominion. The excluded person is thus deprived of all the advantages of church communion (by which men are, instrumentally, defended from the snares of the Devil) and given over to the enemy. By "the destruction of the flesh,” many of the fathers understood the weakening or wasting of the body by some painful disease; but Beza and many others think that the destruction of the offender's pride, lust, and other fleshly passions is to be understood. In whichever way, however, it is taken, the design was corrective," that the spirit might be saved in the day of judgment. But when St. Paul says of Hymeneus and Alexander," I have delivered them unto Satan," we are not to consider it as the ordinary act of excommunication, which, according to 1 Cor. v. 4, 5, must be the act of the church, assembled in the name of the Lord Christ; but as the act of the apostle himself, by the authority and under the immediate direction of the Lord, for it was done without the knowledge or concurrence of the church at Ephesus, who were probably first informed of it, through Timothy, to whom this epistle is addressed. These passages serve to shew us the great importance both of gospel-truth and gospel-holiness; and that those who obstinately and grossly depart from either, are no fit members of a gospel-church. # See 1 Cor. xi. 30, 32. B. THE IMPENITENCE OF JERUSALEM. How often would I have gathered thy Children together, and ye would not!- MATT. xxiii. 37. REJECTION of Christ is a chief sin; it belongs to the first class of impieties. If the God of mercy give his Son from his bosom; if that blessed Saviour suffer, bleed, and die; if he extend his arms to receive the vile, the guilty, and Hell-deserving; and these, in return, despise his grace, turn their eyes disdainfully from his cross, and treat his atonement with contempt, there remaineth no more sacrifice for sin; the offended Saviour retires from these Jerusalem-sinners; but ere he departs, weeps over their folly, and pronounces their awful sentence," Behold, your house is left unto you desolate." Jerusalem was a place rendered illustrious, on account of its superb temple, where God deigned to dwell; and while he honoured other places with his general visits, here he fixed his abode, manifested his gracious presence, and revealed himself in all his beauties. From Jerusalem too the word of the Lord was to go forth; hence flowed the river whose streams, everywhere diverging, made glad the city of God. Highly honoured, but guilty city! The compassionate Saviour, perceiving thy future miseries, exclaims, " O Jerusalem! Jerusalem! thou hast been the residence of Jehovah, but thine inhabitant shall depart; thou hast been honoured with his presence, but thy sun shall go down; thou hast been the repository of divine truth; from thee knowledge has flowed in abundance, but soon the river shall change its course; soon thou shalt dwell in the horrors of darkness! yea, thou shalt seek the water of life, and none shall be found, because thou knewest not the time of thy visitation." The charges brought against this devoted city are very weighty. God had sent his servants, the prophets; but these had been slain. Messengers of mercy had been commissioned to publish glad tidings; but these had been stoned. But shall not God avenge them? Yes: for none shall with impunity slight the messages of the servants of God. Their Master will rise up in their defence; he will avenge them speedily. "He that despiseth you, despiseth me," is the reason why he will come to judge those that obey not his gospel. Prophets had been killed; messengers had been stoned ! at length the Son himself appears: He comes to gather his revolting children together. How often would he have done this! The Saviour's mission to the world, the establishment of a gospel ministry, the appointment of a Sabbath, the smiles of divine bounty, the rod of affliction, the convictions of conscience, all are designed as external means to gather souls to Christ, and secure them from the horrors of eternal destruction. How often! - Brethren, God speaks once, twice, thrice, "but XV. 4 B - man perceiveth it not." Reader, how repeatedly has his voice been addressed to you? Has your table been stored with abundance? This was "the goodness of God," to lead you to repentance. Has the rod of affliction alighted on your family? This is a father's hand, to reduce you to obedience. Has the aspect of public or domestic affairs been enveloped in gloom? This is the sign of the Almighty's thunder, to drive you to the Saviour's arms; 'tis the voice of Christ to gather you to himself. Have you obeyed the voice? Have you cried "Speak, Lord, for thy servant heareth?" or may it still be said of you, "ye would not?" Perhaps, instead of coming with weeping and sup plications, you have remained careless and unconcerned? The Saviour has spread his arms, and spoken gracious words; but you have set at nought his counsel. He has held out his sceptre, but you have scornfully replied, "I will not have thee to reign over me." He has sent you the epistles of his love, but you have returned them unopened. "Ye would not." Ah, you have leagued with his enemies, despised his Sabbaths, abused his name! miserable, infatuated creature! and can you suppose he will not rise up to vindicate his honour? Yes, fellow sinner; he will proceed to his work, his strange work of judgment! The sentence pronounced against Jerusalem is awful and affecting: Behold, your house is left unto you desolate !” How striking were the calamities of the Jews! What vast numbers were slain! When the Saviour deserts it, then the signal is given for its enemies to lay it even with the ground. Thus, when the Sun retires, the shadows of the evening boldly advance, and the beasts of the forest rush forth for devastation and murder. Jerusalem is deprived of means and opportunities. No longer shall the silver trumpet of the gospel sound mercy and pardon; no more shall the priests, the ministers of the Lord, weep between the porch and the altar, nor the songs of Zion give life and animation to the soul. "Your Jerusalem is exposed to the rage of its adversaries. house is left unto you desolate;" without protection; without defence. Who has ever read the account of the siege of Jeru salem, without recollecting the Saviour's prediction of its desolations and miseries? Numerous reflections arise from these remarks. Reader, you are cautioned not to trust in mere privileges; for, if abused, they but enhance your condemnation. "Not every one that saith Lord, Lord, shall enter into the kingdom of Heaven." The design of your privileges is to gather you to Jesus. O then frequently enquire, whether they have brought you to his arms. He will not be unmindful of your abuse of those means he has put into your hands. Remember, O professor, that their abuse frequently precedes their removal. "Repent," saith the Saviour, or I will remove the candlestick from thee." 66 Finally, Let us all be concerned that we do not live and die Jerusalem-sinners, lest the Saviour, offended at our contempt of gospel blessings, should say, "These, mine enemies, that would not that I should reign over them, bring them hither and slay them before me." While the Saviour waits to receive sinners, and while there is one promise to encourage us, let us fly to the hope set before us in the gospel. Holy Spirit, lead us and guide us by thy word, "Take of the things of Christ and reveal them unto us!" L. "And bear thy witness in our hearts IGDALIA. CHRISTIAN AFFECTION. Love, apart from religion, and as a merely natural affection, is excellent in itself, and a source of much felicity to the world; but love, as a Christian principle, is truly noble, and assimilates its possessors to the holy angels; angels, who glow with love, as the sun flames with an inextinguishable fire. But dissimulation is a radical disease in our fallen nature; and the sacred terms, Love and Friendship, have been unhappily prostituted. Genuine love hath its seat in the heart, and arises naturally from a similarity of manners, of disposition, of principle, of pursuit, and from mutual interest. Not that it is, in a carnal sense, an interested and mercenary regard; no such thing it is free from this low impurity, the very gangrene of all sterling friendship. True Christian affection is noble, disinterested, and pure. This love, as it comes to perfection, is strong and lively; it is not a cold indifference, a mere resolution not to do an injury; it is spiritual and holy: it delights in holy things, an holy Saviour, holy ordinances, and holy ends. : Christian love is steady and permanent. It is not an ignis fatuus, which glares for a moment, and then disappears. This love is the soul of religion: it is as the sun in experimental and practical godliness: it preserves its station, and maintains its splendor: its effects are great and excellent: it is sure to promote the felicity of families: it enables and disposes "brethren to dwell together in unity:" it brightens every countenance, and gladdens every heart: it supplies the want of wealth, and cherishes contentment. Christian love promotes the general welfare of society. The very example of a pious, orderly, and affectionate family, hath a great degree of influence on a whole neighbourhood: and, as two or three constellations in the heavens produce a greater lustre, and extend their influences farther than any single one, so two or three such families enhance the general benefit. Christian love promotes the peace of nations and of the world; |