the fpiritual husbandry, is what the Apostle, verf. 9. calls doing well, and, verf. 10. doing good. That which is born of the Spirit, or the new man, is created in Chrift Jefus unto good works, which God hath before prepared, or ordained, for his children to walk in. Thus things ftand as they should do. The great creator and fovereign has provided, and daily, in the course of his providence, prepares and lays to our hands, the work he wants to be done; and in the new creation, or new birth, fits the creature for the work; and, to cut off all evafions and excufes, has lodged an all-fufficiency of grace in his bleffed Son's hand; grace to help in every time of need, that one may be able to do all things through Chrift ftrengthening him. This leaves no room to fay, we cannot do this or that piece of work which is laid upon us. It is true, that in, and of ourselves

we

"can do nothing:" difficulties and difcouragements arife on every fide, which it is utterly impoffible for man to overcome. But in Chrift Jefus there is really no duty, no good work, either easier or harder than another. Without him we can do nothing; but his grace is fuffi

cient

cient in every cafe, and his ftrength is perfected in weaknefs; and what the Apoftle fays of himself, every Chriftian may fay with the fame affurance, I can do all things through Chrift that ftrengtheneth me: for Christ himself has told "that "all things are poffible to him that belie"veth."

us,

Accordingly we find, verf. 9. he does not fo directly injoin well-doing, or employing ourselves in doing what is good; for that he fuppofes, as appears better in the original than in our translation, though even there it is plain enough. But the admonition runs to thofe who are employed in doing well, not to weary in that bufinefs. The Apostle's word fignifies every kind of staggering or indifpofition to any thing, from whatsoever cause it may proceed. And there are many, very many occafions of wearying, from weakness and corruption within, and temptations without; there is a strong combination of powerful enemies, the devil, the world, and the flesh, with which a daily and hourly fight is to be maintained. And a very unequal match it would be, were it not for the mighty power of God,

God, and the grace that is in Chrift Jefus. There indeed we have a fatisfying answer, how we shall keep from wearying, and even fainting, in this warfare; the only way to fucceed, is an abfolute diffidence in ourfelves, and an entire confidence in Jesus Chrift.

The Apostle lays a good foundation to build on, in the clofe of the verfe: In due time we fhall reap, if we faint not. He leaves no room to ask, what fhall we reap? for he had told us in the foregoing verse, that it was eternal life. This is one of thofe texts which have been taken out of the connection wherein the author hath fet it, and abused, to induce heedlefs men to expect eternal life by their own good works: for, fay they, is it not plain, that he makes good works the feed which grows up into eternal life? Be it fo. But what are these. good works? The fame, to be fure, with what God has commanded, or keeping the commandments of God, which the Apostle John comprehends in thefe few words, 1 John "This is his commandment, that' we believe in the name of his Son Jefus “Christ, and love one another;" the fame which our great mafter calls the work of

iii. 23.

God,

God, and his apostle, faith working by love; which, he fays, is all that can answer any purpose, because it takes in all that God has commanded. We need not then difpute about the effect of keeping God's commandments, if we keep them as he has given them; and if we do not that, they are not his commandments we keep, but our own: What God has joined to

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gether, no man may put asunder."

What the Apostle here fays of the time of this harvest, In due time ye shall reap, needs to be carefully noticed; for what that is, we are utterly unable to determine. What our Lord faid to his difciples, it is not for you to know the times and feafons, holds of all the firft fruits of the Spirit, as well as of the full harveft. Thefe, he fays, the Father has kept in his own hand; for he alone knows what time is fit and proper for bestowing any promised gift. Many poor fouls have finarted feverely by incroaching on his prerogative. When they propofe, in the warmth of their hearts, that in fuch a duty or ordinance they fhall obtain the relief, and fupply they want, and find themselves disappointed; (and difappointed they must be, if God's

time is not yet come); the temptation comes ftrong, that the promife of God fails; whereas it is only the promise they foolishly and undutifully made to themfelves.

When our Lord directs his difciples to love as brethren, and as he loved them, the felfish hearts of men are ready to pick a limitation out of it, viz. that it need extend no further; and that it carries a tacit allowance not to love, if not to hate our enemies and if we can get ourselves perfuaded that they are likewife God's enemies, then it must be a duty to hate them with a perfect hatred. The Apoftle, as his mafter had done before him, allows an efpecial love and beneficence to those whom he calls the household of faith; but our love muft extend further, even to do good to all: and good reafon, when our Lord has commanded exprefsly to love even our cnemies, and by no means to neglect any office of love or friendship; for while we were yet enemies, yea, enmity itself, even then Chrift died for us.

The epithet or title which the Apostle here gives to the Christian society deferves likewife our notice, viz. the household of VOL. III. 3 L faith