• Number I.
• Number II.
• Number III.
• Number IV.
• Number V.
• Number VI.
• Number VII.

      Rom. i: 16, 17, "I am not ashamed of the Gospel of Christ; for it is the power of God unto salvation to every one that believeth. For therein is the righteousness of God revealed from faith to faith, as it is written, the just shall live by faith."

      There are two Greek words of very common occurrence in the Greek Testament, and of very different signification; yet our translators very frequently translate them both by the same English word, power. The two Greek words are dunamis and exousia. The first generally, if not universally, signifies physical power, as power to create, raise the dead, work miracles, etc. The second signifies authority, liberty, etc. They are sometimes used together, Luke iv: 36. The people beholding the miracles performed by the word of Jesus, said, "What a word is this? for with authority (exousia), and power (dunamis), he commandeth the unclean spirits, and they come out." In no case have I found dunamis to signify moral power, nor exousia to signify physical power. Inattention to this distinction has been the cause of much confusion. Hence from the press and from the pulpit, the Gospel is proclaimed with much assurance to be the moral power of God to save; yet Paul says in our text, "The Gospel is the power (dunamis) of God unto (eis), for or in order to salvation." Too much vain philosophy has been [271] introduced in order to exclude all physical power from any part in our salvation, and confine it alone to the moral power of the Word, and that this power is contained solely in the Gospel or Word. This sentiment forbids us to expect from God any other power than the Gospel itself--excludes the propriety and spirit of prayer, and makes the Word the agent rather than the means of our salvation. Charity leads us to believe that though some may advocate the sentiment, yet they are not influenced by it as a principle. They trust in the Lord alone for salvation, and pray always. They are like many who warmly plead for justification by faith alone, yet are they zealously engaged in obedience to the faith.

      Simon Magus was called by the Samaritans the great (dunamis) power of God. Surely they meant nothing more than that by him God exerted His power in the performance of his sorceries. So Christ is called the power (dunamis) of God, because God exerted His power and wisdom by Him in salvation. So the Gospel is the power (dunamis) of God unto salvation, because by it God exerts His power to save.

      Christ, when on earth, healed all manner of diseases. The multitude seeing these wonders, and hearing of them, believed in him, that be was also able to save them from their maladies. By this faith they were influenced to come to him. Jesus perceiving that they had faith to be healed, exerted his mighty power and healed them. It is said the whole multitude sought to touch him; "for there went virtue (dunamis, power), out of him and healed them all"--Luke vi: 19. A poor diseased woman had heard of his fame and believed he could cure her; for she said, "If I may only touch the hem of his garment, I shall be made whole." [272] She did so, and virtue (dunamis, power), went out of him and healed her immediately. It was glad tidings to the diseased when they heard that he was able and willing to heal them of all their maladies. Those who believed the report, were influenced by it to come to him for healing. Now the power to heal was not in the report or glad tidings--it was not in their faith, but in the Saviour. The glad tidings believed had power to lead them unto salvation, or to the Saviour, in whom the power to save alone was. So the Gospel or glad tidings believed, has power to influence us to come to the Saviour and obtain salvation. It is granted that the Gospel has power to produce faith and repentance or reformation, to engage us to pray, to confess the Saviour, to obey the Gospel and to encourage us to come to Jesus for salvation. "Him that cometh to me I will in no wise cast out." This is the simple process of truth, as every living Christian will testify. This was the process of olden times, when truth was not tortured to bend to the whims, systems and vain philosophy of this cavilling age. The power of God, or influence of the Spirit in the work of salvation is plainly declared.

      I will now make a few observations on the latter part of the text. "For therein (the Gospel), is the righteousness of God revealed from faith to faith, as it is written, 'the just shall live by faith.'"

      1st, "The righteousness of God." This phrase frequently occurs in this epistle, as well as in other parts of the Bible. It has been differently understood by good men; but now generally, it is believed, Dr. George Campbell's view is accepted, which is, the righteousness which God requires. So it was said, John vi: 28, 29, "What shall we do that we might work the works of [273] God?" i. e. the works which God requires. Jesus answered and said, "This is the work of God (i. e., the work which God requires), that ye believe on him whom he hath sent."

      Now the righteousness of God, or the righteousness which he requires, is obedience to the law of faith, or the Gospel, which is to believe, to repent, to confess the Saviour before men, and to be baptized in his name. To this obedience to the faith, justification or pardon is granted. Hence many have called the righteousness (dikaiosune) of God, justification itself, or God's plan of justification. I have no objection to the sentiment, for it is in fact the same that I have received and stated above. This righteousness or justification is revealed in the Gospel from faith to faith--i. e. from (ek) the faith witnessed by the law and the prophets, Rom. iii: 21, as it is written in Habbakuk the prophet. The just by faith shall live; and "faith was imputed to Abraham for righteousness." "From faith to (eis) faith; from the faith witnessed by the law and the prophets, to, or unto the faith of Christ, when it was come in its full glory, and preached by himself." Hence we may understand the expression, the circumcision justified by (ek, out of) faith, and the uncircumcision through (dia) faith--i. e. the Jews were justified by the faith which was witnessed by the law and the prophets, as of Abraham, David and Habbakuk--when the apostles preached to the Jews, they continually appealed to the faith as revealed in the Old Testament. This was strong evidence to them to believe in Jesus and obey him. And thousands of them were from this faith justified. But the Gentiles had not the law nor the prophets, and therefore the apostles, when preaching to them, did not refer to the faith witnessed [274] in the Old Testament, but simply declared the faith or Gospel of Christ to them--they had received it from the Lord, and confirmed their testimony by miracles. The Gentiles then were justified not ek from faith, but dia through faith--through the faith delivered and witnessed by the apostles.

      The apostle is laboring to correct the fatal error of the Jews with regard to their law. They were seeking justification by the deeds of the law, and not by the faith of Christ.

      V. 1. "Know ye not, brethren (for I speak to them that know the law, i. e. the Jews), how that the law hath dominion over a man as long as be liveth." Ah! is this true? Were you, Paul, under the law when you wrote this letter? Were the Christians in Rome, or in any other place, under the law, after they believed and submitted to Jesus? Nay, would he answer (v. 6), "We are now delivered from the law, that being dead, wherein we were held;" "We are not under the law, but under grace"--chap. vi: 14. It is not true that the law had dominion over Christians as long as they lived; for Paul and the Christians in his day lived many years, freed from the dominion of the law. Properly the verse should read thus: "The law hath dominion over a man, as long as it (the law) liveth." In immediate connection (v. 6), be says, "But now we are delivered from the law, that (law) being dead, wherein we were held." He elucidates his position (in verses 2, 3), by the figure of a woman bound by the law to her husband as long as he lives--but if the husband be dead, she is loosed from the law to her husband. By this figure we are taught that the law [275] was the husband of the Jewish nation, which is the wife, bound to the husband as long as it (the husband) lived--but when it (the husband) died, the wife (the Jewish nation) was freed from obligation to it--so that she may be lawfully married to another, even to Christ who is raised from the dead. The first husband must die before she can be married to another without the imputation of being an adulteress. Moses, or the first covenant, must die before the Jews can be married to Christ, or the second covenant.

      To avoid confusion on so momentous a subject, I will inquire,

      1st. What law that was which is dead.
      2d. By what means it died.
      3d. What were the fruits of being under the law?
      4th. What are the advantages derived from its death?

      1st. What law that was which is dead.

      I answer, the whole law given by Moses, not excluding the ten commandments, or covenant of Horeb written on tables of stone. Of the law that was dead the apostle plainly teaches it was that which was written on tables of stone, and introduces the tenth commandment--"Thou shalt not covet"--v. 7. The apostle teaches the Corinthians that the covenant, called the ministration of death, written in stones, is done away; 2 Cor., 3 chap. To the Hebrews he speaks of the covenant made with the Jews in the day when he took them by the hand to lead them out of the land of Egypt, which covenant is waxed old and vanished away--Heb. 8. To the Colossians he says, that God had forgiven you all trespasses; blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross.--Col. 2. [276]

      The apostle anticipates an objection to the doctrine, that we are not under the law, but under grace. If this doctrine be true, then we may go on to sin with impunity. "What then, shall we sin because we are not under the law, but under grace? God forbid!" Chap. vi: 14, 15.

      I have attempted an illustration of this subject thus: The State of Kentucky, about forty years ago, formed a constitution for its government. After some years the people saw defects in their constitution, and resolved to make a second. A convention was called, and another constitution was formed and adopted. In this new constitution every good article of the first is transferred, and embodied with it. So of the new constitution; every good item of the old or first constitution is transferred and incorporated with the new. This was done by the Lord and his inspired apostles. A foreigner wishing to become acquainted with the government of Kentucky is not referred to our old constitution to learn it, but to the new. So we refer the world to learn the government of the kingdom of heaven, not to Moses, but to Christ--not to the old constitution or covenant, but to the new.

      2d. By what means did the law die?

      The apostle answers, "Ye also are become dead to the law by the body of Christ." He nailed it to his cross. The death of Christ took away the first covenant, and introduced the second. The law remained a schoolmaster till he came and died, since then we are no longer under that schoolmaster.

      3d. What were the fruits of being under the law?

      They were fruits unto death (v. 6), as bondage, fear, guilt and condemnation, as the whole context shows. [277]

      4th. What are the advantages derived from its death?

      Liberty from bondage, fear and condemnation--the privilege of being married to Jesus, or to the second husband. By this union we become joint heirs with him of all things; we become peculiarly the objects of his tender care, for he nourishes and cherishes his Church as his bride; Eph. v: 29. By this union with Christ we bring forth fruit unto God, as love, joy, peace, long-suffering.

      From the doctrine that the law was dead, and that we were delivered from it, it is asked, "Is the law sin? God forbid; for I had not known sin but by the law, for without the law sin was dead. For I was alive without the law, but when the commandment came, sin revived and I died." To whom does the pronoun I refer? Not to Paul; for he was never without the law. Not to the Jews after the law was given on Sinai, for they always after that time had it. This pronoun I stands for the Jewish nation that lived before the law was given. Till then, comparatively, they knew not what sin was, it being represented as weak, asleep, or dead. But as soon as the law entered, sin gathered strength (for the law is the strength of sin). Our translation is obscure, which says, "But sin taking occasion by the commandment." It should be read, "But sin taking strength by the commandment." "I said, sin before the commandment came was asleep or dead, but when the law came, sin began to move, and revive in the Jews. Sin abounded and became exceedingly sinful--then I (the Jewish nation) died to all hope of life and happiness in their present sinful condition." To that very law which condemned them [278] they fled for life. "But the commandment which I (the Jew under the law) found for life, I found to death"--the very law from the observance of which I hoped to obtain life, slew me, and blasted all my fond expectations. In our translation of this verse, the words was ordained are a supplement of the translators, evidently wrong, for the law was never ordained to give spiritual life. It was designed to be the ministration of condemnation and death to those to whom it was given. Is the law therefore not good? Yes, the commandment is holy, just and good. Was then that which is good made death unto me? God forbid. The law did not kill me, but only exposed sin to my view, and sin, the monster sin, killed me. As well might we say, that the light which exposed the filth of a house long closed in darkness, was evil and produced this filth, as to say the holy, just and good law was evil and deathly, because it exposed sin in our breast and life, and brought us to desperation and death.

      The apostle, from v. 14, describes the religious exercises of a Jew under the law, and shows his utter helplessness by the law to save himself from the power and dominion of sin; and in this description every unconverted man may be included. V. 14, "I am carnal, and sold under sin." This could not be spoken of the holy Apostle Paul, for he was not carnal--he was not in the flesh; "for they that are in the flesh can not please God; but ye are not in the flesh but in the spirit, if so be the Spirit of God dwell in you. Now if any man have not the spirit of Christ he is none of his"--Rom. viii: 8, 9. Now from this it is evident that neither Paul, nor the Christians to whom Paul wrote, were carnal. If they were Christ's, they [279] had his spirit, and if they had his spirit, they were spiritual and not carnal. "Sold under sin;"--does this apply to the Apostle Paul, or to a Christian in any age? Infinitely distant from it. A Christian is made free from sin--Rom. vi: 18. And where the spirit of the Lord is there is liberty--he is not a slave sold under sin; for we have not received the spirit of bondage again to fear, etc. This is the character of every sinner on earth, and not the character of any Christian of any age or nation. This state of bondage under sin is described in verse 16 and seq.: "For that which I do, I allow not, for what I would that I do not, but what I hate, that do I." Here is the warfare between the inward and the outward man, or the flesh and the spirit; which are contrary the one to the other. The inward man or rational spirit approves what is excellent, would do right, hates the very course it pursues, consents to the law that it is good, but still is borne down by the outward man, or by the flesh. To will is present with me, but how to perform that which is good I find not. I have moral power or ability, but not natural power, to save myself from the bondage and tyranny of sin. (How different this from modern orthodoxy!) The poor sinner, finding his efforts vain to withstand the torrent of corruption, or to oppose with success the strength of the flesh, or outward man, looks despairingly around for help, crying, Oh wretched man that I am! who shall deliver me from the body of this death!--this dead body, in whose very members lives the law of sin. None could answer--none could bring relief. Ready to sink in despair, Jesus is presented in the Gospel as able to save him. He believes this precious truth, and breaks forth in praise to God. I thank God, through Jesus Christ our Lord. [280] So then do I, with the mind serve the law of God, and with the flesh the law of sin? No, my flesh, every member, I yield to the service of God.

      Queries, by Eld. Allen Wright, of Missouri.

      Q. 1st. What is the meaning of 1 John, iii: 6, 7, 8, 9.

      Ans. The apostle had just noticed the hope of the Christian, and adds, "And every man that hath this hope in him, purifieth himself even as he is pure,"--i. e. he continues to purify himself. But if the hope of salvation be cast away, the work of purifying ceases--"Whosoever abideth in him sinneth not"--i. e. whosoever continues to abide in him, does not continue to sin, he ceases from its commission. "Whosoever sinneth"--i. e. continues to sin--"hath not seen him neither known him"--verse 7. "He that doeth righteousness, is righteous even as he is righteous." So, "he that committeth sin"--i. e. continues to commit sin--"is of the devil." "Whosoever is born of God committeth not sin"--i. e. does not continue to commit sin--for his seed remaineth in him--i. e. his word continues to remain in him, and be can not sin, because he is born of God--i. e.

      The plain meaning of this and similar passages, is that the life of a Christian is marked with holiness, and not with sin.

      Q. 2d. Is the translation of Acts xiii: 48, correct--"as many as were ordained to eternal life, believed."

      Ans. I think not, and am fully persuaded that the translation of Doctors Doddridge, Parkhurst, Whitby and others, is to be preferred--"as many as were [281] determined or disposed to eternal life believed." The learned Parkhurst says: This expression has no reference to the Divine predestination of particular men to salvation. He further remarks that in verse 46, the Jews rejected the Word of God, and behaved as if they judged themselves unworthy of eternal life; but that the Gentiles are evidently contrasted with the Jews, for they, by the power of truth, were disposed to receive the Gospel, and therefore believed.

      To apply this text, as King James' translation does, to Calvinistic predestination of certain men to salvation, is a contradiction of fact; for it will convey this idea, that all the Gentiles, who were predestinated to eternal life, believed on that very day, when Paul preached in Antioch. Yet thousands have since believed, and obtained eternal life.

      Query by H. A. Cyrus, of Illinois:

      Is the promise of Peter to the Jews--Acts ii: 38, "And you shall receive the gift of the Holy Spirit,"--applicable to us?

      Ans. We will divide the query into two parts: 1st, What is the gift of the Holy Ghost; 2d, Is the promise applicable to us?

      1. What is the gift of the Holy Spirit? Is it a gift bestowed by the Spirit, or is it the Spirit itself given or bestowed on us by the Son? The latter idea I accept--because Jesus frequently promised his disciples, before he died, that he would send them the Comforter, which is the Holy Ghost. This promise of the Holy Spirit was fulfilled on the day of Pentecost; before this time it is said, "The Holy Ghost was not yet given; " but then, the Holy Ghost was poured out upon them--they were baptized with it, filled with it, [282] received it--it was given, etc.--all which expressions convey to my mind the idea that the Holy Spirit was the thing promised. But we are every where taught, that wherever this Spirit is, there also are the gifts of the Spirit. "Now there are diversities of gifts, but the same Spirit." These gifts are enumerated I. Cor. xii. They are such as healing, working miracles, speaking in divers tongues, etc. Christians are said to be the temple of the Holy Ghost, in which he is said to dwell--the Spirit of God dwelleth in us; the good things we receive, as spiritual food, liberty, love, joy, peace, and all holy fruits flow from this Spirit in us. It is evident from the Scriptures that all the Christians of apostolic times had not the miraculous gifts of the Spirit--therefore the promise in Acts ii: 38 is not to be limited to those extraordinary gifts of the Spirit. This promise I view as applicable to all Christians in every age, and is equivalent to being born of the Spirit. "Except a man be born of water (baptism) and of the Spirit (which is the promise through baptism), he can not enter into the kingdom of God"--John iii: 5, and Tit. iii: 5, "According to his mercy he hath saved us by the washing (bath) of regeneration (baptism) and renewing of the Holy Ghost."

      We are too apt to run to extremes. We have clearly seen the error, and cordially deplored the mischief of the popular doctrine of the Spirit, that the Spirit is given to the sinner independently of his faith and obedience. We have received the Scriptural doctrine on this subject--that the Spirit is given to them that believe and obey, and to them only. In order to avoid the popular error, many may run into the extreme, that nothing more is given or may be expected [283] by us, than the Word of the Spirit, through faith in, and obedience to which Word, we have joy, comfort and peace. That these and all holy affections flow from faith and obedience to the Word, none can doubt; but we must ever view the Word as the means through which the Spirit with all holy affections is given. Let all speculation on this subject be avoided, and let none live without the Spirit, or else they are dead, while they live, and may lose heaven at last.

      Query second, by the same:

      Can a person separate himself, or secede from the congregation of which he is a member?

      I answer, yes; for thousands have done it--thousands may do it--and thousands ought to do it. That thousands have done it, facts in every age prove, but whether they acted right in doing so, is another question, the solution of which depends on circumstances. Timothy was commanded to withdraw himself from certain characters--and no Protestant blames Luther and his brethren for separating from the Roman Catholic Church. Thousands have seceded, and thousands ought now to separate from Babylonish congregations, and come out of them, and labor to build up the Church of God on earth, to the annihilation of all sectarian establishments.

      A person may act wickedly in separating from a church, as when a person errs, and will not submit to the wholesome discipline of the church, acting according to the New Testament regulations. Many cases might be adduced, but the subject is sufficiently plain.

      Romans xii: 7, 8, 9, "For no one of us liveth to or for himself, and no one dieth to (for) himself. For [284] whether we live, we live unto (for) the Lord, and whether we die, we die unto (for) the Lord. Whether we live, therefore, or die, we are the Lord's. For, for this cause Christ also died, and rose, and revived, that he might be Lord both of the dead and the living."

      1. No Christian lives for himself--not self, but the Lord, is the great end of his living. He lives not to please self, but the Lord--he lives not to glorify self, but the Lord--not to do his own will, but the Lord's. Like an obedient servant, he says, Lord, what wilt thou have me to do? And when that will is known, he flies to do, not regarding how great the sacrifice of wealth, ease or reputation. He is the Lord's, not his own--therefore, he lives for the Lord. I have some money, some property; it is the Lord's, entrusted with me to occupy till he comes. Shall I lay out this money in costly furniture, in fine apparel, in delicious meats and drinks? Shall I give a part to the circus-riders, to the play-actors, and such low characters? Or shall I content myself with comfortable apparel and furniture, and devote this treasure to the glory and cause of my master?

      I once visited a family of brethren in Kentucky. The sister had just received a rich piece of carpeting, and was preparing to cover her floor with it. It was a very cold winter day. The poor negroes were in great need of this to keep them comfortable at night. They must suffer to feed pride. Thousands needed the light of truth to be preached among them, and were dying for the want of it. And many able ministers of the New Testament would willingly go to their aid, but the want of means prevented them. The money spent for this carpet would have enabled them to go, and be the means of saving souls. This [285] carpet was indirectly the cause of their damnation. Oh ye unjust stewards of the Lord's treasure!--there is a day of reckoning at hand, when you will be convicted of having wasted your Lord's money, and be dismissed forever from being any longer stewards. Who will commit to you the true riches?

      2. No Christian dieth for himself. We are bound to glorify God in our death, as well as in life. Go to the bed of one who has lived for the Lord. No gloom of misdeeds beclouds his face or excites his fears. The smiles of faith and hope sparkle in his face, and praise flows from his feeble tongue. He testifies that God is good and faithful, even unto death, to those who live for him. The veil between him and glory is so thin that he almost sees the beauties of the promised land; he recommends Jesus to the acceptance of all around him, and falls asleep in Jesus. This is dying for the Lord. This is loud and successful preaching; and by it, seed is sown which grows up unto eternal life in those who may witness the scene.

      Many, like Balaam, wish to die the death of the righteous, but like him love the world too well, and will not live for the Lord. They desire just as much religion as will give them a bare passport to heaven. This is truly dying for himself--he is regardless of the good effects of his death on survivors--he is not concerned about glorifying God in his death, by giving an exhibition of the power of truth in supporting and comforting him in his last struggles--he is careless in leaving his last, his honest and dying testimony to the faithfulness, and soul-reviving presence of his Lord and Saviour in the gloomy vale. He dies; but does he die for the Lord? Let it, therefore, be settled in our minds that we who are by profession the Lord's, [286] are as much bound to die for him, as to live for him. But the first can not be attained without the second.

      Rom. vii. The law hath dominion over a man as long as he lives." How then could Paul say, "We are not under the law, but under grace," and yet they were all alive? Were they under dominion to the law?--Gal. iii: 24, 25. The translation is evidently wrong. It should be, "The law hath dominion over a man as long as it (the law) lives;" for the apostle in the same connection, in a few verses after, says, "But, now we are delivered from the law, that (law) being dead wherein we were held"--verse 6. He illustrates it by verses 2, 3, "For the woman that has a husband is bound by the law to her husband as long as he liveth; but if her husband be dead, she is loosed from the law of her husband." By the husband is represented the law; and by the wife is represented the Jewish nation, over which the law had dominion. So long as that law continued in force, or lived, so long they were bound to subjection to it. The woman would be called an adulteress, if she were to be married to another while her first husband was alive--but after he was dead she is loosed from the law of her husband, and therefore, may lawfully marry another. So the Jewish nation dare not be married to another, even Christ, till their old covenant, the law, was dead or annulled.

      Verse 4. Wherefore, my brethren, ye also are become dead to the law by the body of Christ"--ye also, as the woman, whose husband was dead. The old husband, the law, was put to death by the body of Christ crucified. When he died he abolished the old [287] covenant, and brought in the new. They may now be lawfully married to another, even Christ, who is not now dead, but raised from the dead, and dieth no more. The law, the first husband, reigned over the Jews as vassals and bondmen--it gendered to bondage. It enjoined much, but promised nothing of a spiritual nature. But the second husband rules in grace, meekness and love, and makes us partakers of his eternal favors--joint heirs of an eternal inheritance. We, by union with such a husband, like Sarah, bring forth fruit unto God, as love, joy, peace, etc. Also, Zion, according to prophesy, was to travail and bring forth children. As is the mother such are the children. Hagar brought forth bond children but Sarah, the New Jerusalem, bringeth forth free children. Oh, how important that the mother be free, and legally married to Christ! and in complete subjection to him.

      Verse 5. "For when we were in the flesh." It is important to understand this aright. To be in the flesh, and to be in the Spirit, convey opposite ideas. The first includes all the unrenewed children of Adam, who walk after the flesh, fulfilling the desires of the flesh, and are by nature the children of wrath. The second, includes all the renewed children of Christ, the second Adam, who walk after, or according to the Spirit. To be in the flesh is to be in the old man--to be in the Spirit is the same as the Spirit to be in us. "For ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you." "Now if any man have not the Spirit of Christ he is none of his." And to be in Christ is the same as Christ in us. "I in them, and thou in me, that they also may be one in us." To crucify the old man and to crucify the flesh, are tantamount expressions--Rom. vi: 6; Gal. ii: 20. [288]

      The old man, or the flesh or outward man, is crucified, and is dying a lingering death, till it shall ultimately be destroyed, or sink into the grave. As the outward man, the body of sin, or sinful body (for the law of sin is in the members of the body) dies, the inward man is renewed day by day.

      Now says the apostle, "When we were in the flesh, the motions of sin which were by the law, did work in our members to bring forth fruit unto death." "The motions of sin." Sin has no motion, life or strength, without the law. The law discovers or reveals sin, for by the law is the knowledge of sin--sin was dead before the law, but revived at its introduction--it had no strength without the law; for the strength of sin is the law. The law then gave life, motion and strength to sin, and worked in our members to bring forth fruit unto death.

      To this view an objection is offered: Is the law sin, seeing it produces such consequences? Nay, says the apostle, I had not known sin but by the law. But sin taking occasion (amorphee, strength, Schre:), by the commandment, etc. We have just seen how sin gets strength by the commandment.

      Verse 9. "For I was alive without the law once; but when the commandment came, sin revived, and I died."

      Query. Was Paul ever alive, or did he exist before the law came by Moses? No. He is not speaking of himself, but personating the Jewish nation, which existed before the law was given by Moses. Comparatively, sin was then dead; but when the law came, sin was revealed and lived, and the people died to all hope of salvation or goodness--sin by the commandment became exceedingly sinful. [289]

      A brother wishes an explanation of Matt. xxvii: 5, 6, 7, compared with Acts i: 18. In Matt. it is said Judas threw down the silver pieces, and went and hanged himself, and the chief priest took the silver pieces, and with them bought the potter's field. In Acts i: 18, it is stated Judas purchased the field, and falling headlong, burst asunder.

      Judas may have purchased the field, or bargained for it, but did not pay the money in hand. This is, and has been common in the world. Judas, repenting of having sold his Lord, took the thirty pieces of silver, and threw them down at the priests' feet. They having understood the contract of Judas for the field, went and paid the thirty pieces for it.

      Judas hanged himself, and the rope broke, and he fell down, probably from a steep precipice, and burst asunder.

      He also wishes to know whether Judas or Matthias is meant in Acts i: 25, "That he might go to his own place." I used to think that Judas was meant; but am now inclined, from the grammatical construction of the sentence, to think that Matthias is intended. The verse properly reads, "That he may take part of this ministry and apostleship (from which Judas by transgression fell), to go into this righteous or just place"--the place signifying the holy office from which Judas fell. When Matthias succeeded by Divine appointment, he became an apostle, and so was Paul an apostle to fill up the vacancy of James, who was beheaded. Thus the number twelve was for a while continued.

      He wishes also an explanation of Mark iv: 11, 12, "Unto you it is given to know the mysteries of the kingdom of God, but to them that are without, all [290] these things are done in parables. That seeing they may see and not perceive; and hearing they may hear and not understand; lest at any time they should be converted, and their sins should be forgiven them."

      One great end of our Lord's errand into the world was to teach them the way of life. To effect this end he chose twelve unlearned men, and taught them the whole mystery, and sent them into all the world to teach, make known and confirm the truth. So it seemed good unto the Father of wisdom and mercy.

      The Lord did not teach and make known this mystery to all, but to those chosen men. To the rest he spake in parables, or in dark sayings. By comparing Isaiah vi: 9, 10, Matt. xiii: 14, 15, Luke viii: 10, John xii: 37 and 41, Acts xxviii: 25, 27, I have come to the following results:

      1st. The people at that age were very carnal and ignorant; even the apostles were so blinded by tradition they could not understand the truth or mystery that Christ should die and rise again, till the facts afterward proved it, and when they had received the Holy Spirit, then the truth was made known unto them, and they remembered the words of the Lord. Had the Lord spoken ever so plainly, they could not have understood, their hearts having been so gross.

      2d. From Isaiah, Mark and Luke, it would seem that the reason why our Lord spoke to the people in parables, was that they might not understand and be converted and healed. This sense of the language we can not receive, because it contradicts the current sense of the Scriptures.

      3d. Matthew and Paul's language convey a more consistent idea. Paul explains Isaiah vi (from whom all the apostles quote) thus, Acts xxviii: Paul [291] reasoned with the Jews from morning till evening, respecting this Divine mystery, out of Moses and the prophets. But some believed not, and went away, after Paul had quoted and explained Isaiah, saying, "Hearing ye shall hear and not understand; seeing you shall see, and not perceive." Why? "For, or because the heart of this people is waxed gross, their ears are dull of hearing, and their eyes have they closed, lest they should see with their eyes, and hear with their ears, and be converted, and I should heal them." Thus Matthew represents the matter. The people voluntarily and wickedly shut their eyes against the light, and stopped their ears against the truth, lest they should be converted and healed. So sinners have done in every age. They come not to the light, lest their deeds should be reproved.

      4th. The text under consideration is a Hebraism, well understood by the Hebrews, but not so clear to us.

      A sister offers Matt. xi: 12 for exposition: "The kingdom of heaven suffereth violence, and the violent take it by force." I prefer the marginal reading, as a better translation, and because it comports better with the rest of the Scriptures. "The kingdom of heaven is gotten by force, and the violent take it by force." It was so in John the Baptist's day, and in every succeeding day since. The way into the kingdom is guarded by the world, the spurious church, the flesh and the devil, to prevent any from entering--they neither enter themselves nor willingly permit any to enter. None but the violent, the bold and determined, can enter. They must deny themselves, and press through opposing hosts in order to enter the kingdom. How many thousands, for fear of these enemies, never [292] make one effort! How many thousands have started, but have failed, and been lost? There is no safety without the kingdom. All out of the ark perished in the flood. Enter while you may. Time is short. The Lord will help you.

      "Think not that I am come to send peace on earth: I came not to send peace but a sword. For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter-in-law against her mother-in-law, and a man's foes shall be they of his own household," Matt. x: 34, 37. Luke says (xii: 51, 53) "Suppose ye I am come to give peace on earth? I tell you nay; but rather division. For from henceforth there shall be five in one house divided three against two, and two against three. The father shall be divided against the son," etc. In one or two verses preceding, the Saviour said, "I am come to send fire on earth; and what will I, if it be already kindled?" Equivalent to "Oh that it were already kindled!"

      The ultimate object of Christ coming into the world was to make peace between the world and their God, or to reconcile the world to God--to make peace between Jew and Gentile, and to establish and bind the whole world in the cords of peace. This was to be effected, not by carnal weapons, but by the truth of God. But to the effectuation of this benignant design the world was opposed. The truth was like fire thrown upon the wicked world, the scorching heat of it they could not endure. It inflamed their angry passions against the Lord, and against his Christ and against all who embraced his cause. The truth was like a sword sent in power against the ungodly world. They [293] would oppose it with violence even in their own families. The old father and mother on the crumbling brink of eternity believe and obey the truth. The son and daughter, young and in the vigor of life, with every prospect of honor, wealth and pleasure before them, oppose their parents. Or their parents, hardened in the long practice of vice, will oppose their son or daughter, who in early life may embrace the truth. All that will live godly in Christ Jesus must suffer persecution. From the beginning it has been so. Cain slew his brother Abel, and wherefore slew he him? Because his own works were evil and his brother's righteous. The more holy and devoted to the cause a man is, the more hated and persecuted he may expect to be. Witness Christ and his apostles.

      This proposition may at this day be controverted, because so few men of the character described appear. That the character drawn above is not too vivid, the Lord confirms by the following verses: "He that loveth father or mother more than me, is not worthy of me. (If for love to your wicked parents you reject the Saviour, you are unworthy of him; or if parents love their children more than me, they are unworthy of me.) And he that taketh not up his cross and followeth me is not worthy of me." Our love to him must be so great that though we lose the favor of our dearest friends--even our lives, for his sake, yet we will obey and follow him. Such love as this is stronger than death. And this is the love that constitutes a Christian, or one worthy of Christ.

      There is a great deal of verbal persecution among the professors of Christianity at the present time. But this is not persecution for righteousness' sake. It differs not from that war of words in the political world, [294] between what are called Democrats and Whigs; much trash and vituperative slang is emitted from their foul stomachs against each other. This will continue till a more healthy state of the body politic is restored. So among professors of Christianity, and in no better spirit. This will continue till the health of the body be restored, or till pure religion shall triumph, and rule the world as the sun rules the day. Let not the pious despond. They shall not always blush, and be pained at the course of such persecutors; marvel not if the world hate you. The meek shall yet inherit the earth where not one persecutor shall be found, nor one bitter word be heard. He that endureth to the end shall be saved. Let not persecution for righteousness' sake discourage; but let it stimulate to more activity in his cause; for "Blessed are they who are persecuted for righteousness' sake, for theirs is the kingdom of heaven."

      "When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest and findeth none. Then he saith, I will return into my house from whence I came out; and when he is come he findeth it empty, swept and garnished. Then goeth he and taketh with himself seven other spirits more wicked than himself, and they enter in and dwell there and the last state of that man is worse than the first. Even so shall it be unto this wicked generation"--Matt. xii: 43.

      The unclean spirit going out of a man indicates that the man has reformed from his wicked course or ceased to do evil. No longer can be indulge in wickedness, which once was his delight--he dreads the consequences; yet he is not a new creature--not renewed in the [295] spirit of his mind, and therefore has no enjoyment in religion. He has neither enjoyment in sin nor holiness, and therefore walks through dry places, where there is no water to quench his burning thirst--he is seeking rest but finds none. Discouraged, be resolves to return to his house, whence he came out, his house of pleasure, wickedness and debauch; and when he enters his house, he finds. it perfectly accommodated for his reception. Then he takes seven other spirits worse than himself, seven other companions in wickedness, and they, with himself, enter into that house of revelry and wickedness, and the last state of that man is worse than the first.

      The parable was spoken particularly of the Jewish nation; even so shall it be unto this wicked generation. When John came preaching the baptism of repentance, there was a great excitement and reformation in Jerusalem, Judea, and all the regions round about Jordan. They went and were baptized by him in Jordan. The unclean spirit of wickedness was cast out; but they remained unrenewed, unchanged in heart, they had no enjoyment in heavenly things nor in those of earth. Truly they walked through dry places. At length they returned to their former course of uncleanness, and it is well known that they then became worse than ever they had been; and for their wickedness were given over to destruction with their city, country and temple.

      The parable well applies to backsliders and apostates from Christianity in every age. How many have we known who reformed from their drunkenness, blasphemy, lying, debauchery and wickedness, and were seeking rest in praying and other Christian duties, yet their hearts remained unchanged. They walked through [296] dry places and found no rest; and at length returned to their former course, and their last end became worse than before. Like the sow that was washed, but returned to the mire; or like the dog, to his vomit again, so have these backsliders. Of all cases they are the most desperate. But few of such ever find mercy. Observe their ways:

      1st. They become weary of their religion. It is to them a burden.

      2nd. They look back with desire to their former house of feasting, and to their former companions in pleasure.

      3d. They begin to mingle with bad or irreligious company, and enter with them into the house of dissipation, from whence they had come out. Miserable objects they are! Farewell--we may almost say--farewell from heaven and glory! Reader, beware.

      Col. ii: 10-23 and iii: 1-4. The apostle in verse third of chapter two, had asserted, that in Christ were hid all the treasures of wisdom and knowledge; and therefore, exhorts the saints to beware, lest any man should beguile them, with enticing words, with philosophy and vain deceit, after the traditions of men, after the rudiments of the world, and not after Christ--that they should be established in the faith, as they had been taught. He then asserts that they were complete in him (in Christ), without the aid of those traditions of men, and rudiments of the world. He of God is made unto us wisdom, and the truth be has taught is sufficiently able to make us wise unto salvation. In him we are complete in him, who is the head of all principality and power--head over all things to the [297] Church. For it is in reference to the Church, to her aid and prosperity, all angels, principalities and powers are put under Christ, as their head. He is also the head of the Church, his body--as every member of the natural body depends on the head for nourishment, life, and all things, so every member of Christ's spiritual body depends on him, their head, for spiritual nourishment, life, and all spiritual things. Chap. ii: 19, "And not holding the head from which all the body by joints, and hands having nourishment ministered," etc.

      A natural member, separated from the natural head, is naturally dead. So all those, who are in a state of separation from Christ, the spiritual head, are spiritually dead. He alone is our life--chapter iii: 2-3. The great concern of man should be, how shall we, who are dead in trespasses and sins, be made alive? or, what shall we do to be saved? Or, as disunion with Christ is death, and union with him is eternal life, how shall we become united with him as the living, and life-giving head? This inquiry is all-important. Let us, laying aside the traditions of men, apply to the Word of Inspiration as taught by Christ, and his apostles. "Hear ye him."

      The Apostle Paul in verse 11 and following, tells us how this all-important union with the head is effected. "In whom ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ." The circumcision made without hands, has been thought to be Christian baptism. This can not be; for baptism is made or performed by hands, whether it be called sprinkling, pouring or dipping. It can not mean water baptism.; for the text represents the [298] subjects of it as in Christ before they were baptized. It can not mean water baptism; because this circumcision is that, which really puts off the body of the sins of the flesh--this water baptism never does, but is only the means through which the grace of God will do it. The circumcision made without hands," without doubt, means the circumcision of the heart in the spirit--Rom. ii: 28, 29. It is generally termed a new heart, and a right spirit.

      It is now inquired, how are we to become circumcised with the circumcision made without hands? The apostle answers, "by putting away the body of the sins of the flesh, by the circumcision of Christ." By the circumcision of Christ, we certainly understand water baptism; because it is immediately added--"buried with him in baptism," etc. In the Red sea all the Israelites were baptized into Moses as their head, lawgiver, and leader. By this baptism they were incorporated in one body, of which Moses was the head. By baptism we are baptized into Christ Jesus, and become one body, of which he is the head, the lawgiver and leader--or, we in one spirit are baptized into one body, of which Christ is the spiritual head. Thus by baptism we are represented as brought into union with Christ and his body. But is this work, the work of baptism? If we in heart believe, repent, and be baptized, this great work is done, not by baptism, or faith, or repentance, as the agent, but as the means of God's appointment, through which his grace performs the work. When Christ said to the diseased woman, "thy faith has saved you"--he meant the power of God has saved you through faith. It was not the waters of Jordan that cured Naaman of the leprosy, but it was the power of God through [299] his obedience to this appointed means. So by the circumcision of Christ, or water baptism, we are represented as having our sins remitted, or washed away, or put away--because through this means, in connection with faith and repentance, the work is done by the grace of God.

      Being baptized into Jesus Christ, we become one with him; when he, the head, died, was buried, and rose from the dead, we the members, are also represented as dead, buried and risen with him, and as sitting with him in heavenly places. But the apostle labors to impress the idea that baptism, unconnected with faith, is insufficient. "Buried with him in baptism, wherein ye are risen with him, through the faith of (in) the operation of God, who hath raised him from the dead." By baptism we have a lively representation of the resurrection of Christ, and are led by faith to see the mighty operation of God in raising his Son from the dead.

      The apostle then remarks, "If ye then be risen with Christ, seek those things which are above, where Christ sitteth at the right hand of God." "Risen with Christ" by baptism--not risen from the death of sin with Christ, for be never rose from such a death--not really risen from the grave with him, but in figure, "reckon yourselves to be dead and alive with him--as he, your head, died, and revived, and rose again. The great duty of all who are baptized is to seek those things which are above--to set their affections on things above, and not on things on the earth.

      This was the way the first Christians lived--this made them the wonder of the world--this engaged the hearts of thousands to submit to the Saviour; and if this way be pursued by as in this day, the same Divine [300] effects will follow; but if not pursued, in vain we live, in vain, worse than in vain--for I fear we shall scatter, rather than gather into the kingdom.

      Mark ix: 30-50. Jesus was now on his last journey to Jerusalem. He looked ahead, and saw the gathering storm, black with the fury of hell and earth--still lowering, and ready to burst in death upon him. His flesh shuddered at the sight--his spirit was troubled within him. May mortals dare enter into his feelings? Forgive, O Lord, if presumption! Flesh and blood pleaded--strongly pleaded, to evade the storm--but if evaded, he saw the ruin of the world; if he died not, the world's last hope is gone forever; they must die, and rise no more, covered in eternal gloom. His love to man determines him to meet the storm, and bear its deathly fury--he pursues his journey. But shall he conceal the pressing events from his disciples? No; he tells them the sad tale, "The son of man is delivered into the hands of men, and after that he is killed, be shall rise the third day." Peter in this saw all his high prospects blasted--he and his fellow disciples had been dreaming of a universal empire--that their Lord would literally fill the throne of David, and reign over all nations--that they should be the officers of his court, and were actually disputing among themselves who should be the greatest, or prime ministers in his kingdom, which they expected shortly to appear, and be crowned king as soon as he should arrive at Jerusalem. This expectation was not confined with them; for it appears to have pervaded all Jerusalem and Judea--because the vast multitudes treated him at his entrance into the city in kingly style, and hailed him welcome to the throne now vacant of a king in Judah's line. Peter, when he heard the Lord speak [301] of his death at Jerusalem, exclaimed, "This shall never be unto thee." Jesus rebuked him sharply--Get thee behind me satan (adversary), for thou savorest not the things that be of God, but those that be of men." Adversary indeed was Peter to himself and to the world in his mind. Had be obtained his desire, Jesus had not died, nor risen from the dead; he, then, and the world, must have died forever, and been covered in eternal night--there had been no redemption from sin and death.

      On his journey to Jerusalem, he rested awhile at Capernaum. He asked his disciples, "What was it that ye disputed among yourselves by the way?" They were silent, being ashamed to tell it; for they had disputed among themselves, who should be the greatest. The Saviour, from this circumstance, taught them a lesson important to be learned and observed by his followers: "If any man desire to be first, the same shall be last of all." "He that exalteth himself shall be abased; and be that humbleth himself shall be exalted." Happy the Church of Christ, had she only learned and practiced this lesson! Humility exalts; but pride abases. Humility takes the lowest seat and thinks this too good for its unworthiness; but pride sighs for the highest, as best fitting its merit. Humility esteems a Christian better than itself; but pride esteems itself most, because it thinks itself pre-eminent. Pride has gorged itself with the life's blood of Christianity, and is the cause why her children are so sickly and weak--pride has elevated the man of sin to that seat, on which he sits as a god. Take a view of the discord, strife, division and enmity apparent in Zion, and in this see the devastations of pride--rather ask, what has veiled the glory of the Church? What has [302] effaced her beauty? What, has stript off her shining robes of salvation? What has destroyed her unity, love and peace? What has caused her great apostacy? Pride, pride, is the primary agent of all--of all the incalculable mischiefs on earth.

      Jesus adds, "If thy right hand, or foot or eye, offend you, or cause you to stumble, cut it off, or pluck it out," etc. In the literal sense this can not be received; for the loss of these members can not change the heart. The meaning, no doubt, is this: If your dearest friends, father, mother, wife, brother, or sister, cause you to stumble, and fall from your God, and from duty, into sin and ruin, cut them off--or leave all and follow Jesus. "Except a man hate father and mother, brother, sister, wife and children, he can not be my disciple"--that is, except he love me more than them. How infinitely better this than to be cast into hell, where the worm dieth not, and the fire is not quenched. This alludes to the methods of burial then in practice--one was to bury the body under ground, which would be consumed by worms, and then the worms must die for want of more food--the other was by burning the body in fire, and when it was consumed, the fire would die for want of fuel. The perpetuity of future torments is thus taught. In hell the poor creature shall exist forever as food for the gnawing worm, and fuel for devouring fire--these shall never die--shall never be extinguished.

      The Lord adds, "For every one shall be salted with fire." Every one, must refer to those who caused to stumble and fall, and to those who actually did stumble and fall. Salted with fire is a highly figurative expression, showing the intensity of suffering. It refers to a mode of punishment superlatively painful-- [303] to be wrapt up in burning coals of fire, the smoke of their torments ascending up in clouds. By this figure is represented the torments of hell. The smoke of their torments ascending up forever and ever."

      "And every sacrifice shall be salted with salt." Every sacrifice refers to the obedient believers. They have offered themselves sacrifices to God. Salt purifies and preserves meats on which it is put. The truth of God, or his grace, is represented by it--for it is by the truth we are sanctified, and preserved unto eternal life. "I recommend you to the word of his grace, which is able to keep you, and to bear you up, and to give you an inheritance among all them that are sanctified." "Sanctify them through the truth." Salt is good--but if the salt has lost its saltness wherewith shall it be seasoned? Salt which has lost its saltness can never be restored to its original quality by any process known in nature. This awfully represents the danger of apostacy. The heart becomes unsusceptive of the power of truth--truth can no longer affect it--the consciences become seared as with a hot iron. Though truth is all-powerful and never loses its power in itself, yet it loses its power in the heart of the apostate sinner. "Take heed lest you fall."

      Have salt in yourselves to be at peace one with another. Without this salt in ourselves, peace can never have her dwelling there. Live in peace and the God of love and peace shall be with you. But where discord and strife are, there is not God--nor is there the purifying salt, or his truth, or, grace, purifying our hearts, even as He is pure. [304]

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