AN EXPOSITION, WITH PRACTICAL OBSERVATIONS, OF THE THIRD EPISTLE OF JOHN. COMPLETED BY MR. T. REYNOLDS. CHRISTIAN Communion is exerted and cherished by letter. Christians are to be commended in the practical proof of their professed subjection to the Gospel of Christ. The animating and countenancing of generous and public-spirited persons, is doing good to many-To this end, the apostle sends this encouraging epistle to his friend Gaius, in which also he complains of the quite opposite spirit and practice of a certain minister, and confirms the good report concerning another more worthy to be imitated. The Character of Gaius. In this epistle the apostle congratulates Gaius upon the prosperity of his soul, (v. 1, 2) upon the fame he had among good Christians, (v. 3, 4;) and upon his charity and hospitality to the servants of Christ, v. 5, 6. He complains of contemptuous treatment by an ambitious Diotrephes, v. 9, 10. Recommends Demetrius, v. 12. And hopes to visit Gaius shortly, v. 13, 14. HE elder unto the well-beloved Gaius, whom I Tlove in the truth. 2 Beloved, I wish tabove all things that thou • or, truly. tor, pray. NOTES TO THE THIRD EPISTLE OF JOHN. V. 1,2. Here we see, 1. The sacred penman who writes and sends the letter; not here indeed notified by his name, but a more general character-The elder; he that is so by years and by office: honour and deference are due to both. Some have questioned whether this were John the apostle or no: but his style and spirit seem to shine therein. They that are beloved of Christ, will love the brethren for his sake. Gaius could not question from whom the letter came. The apostle might have assumed many more illustrious characters, but it becomes not Christ's ministers to affect swelling pompous titles. He almost levels himself with the more ordinary pastors of the church, while he styles himself-The elder. Or, possibly, most of the extraordinary ministers, the apostles, were now dead, and this holy survivor would countenance the continued standing ministry, by assuming the more common title-The elder. The elders I exhort, who am also an elder, 1 Pet. 5. 1. 2. The person saluted and honoured by the letter; the former was directed to an elect lady, this to a choice gentleman; such are worthy of esteem and value: he is notified, (1.) By his name, Gaius. We read of several of that name, particularly of one whom the apostle Paul baptized at Corinth, who possibly might be also the apostle's host and kind entertainer there, (Rom. 16. 23;) if this be not he, it is his brother in name, estate, and disposition. Then, (2.) By the kind expressions of the apostle to him-the well-beloved, and whom I love in the truth. Love expressed is wont to kindle love. Here seems to be either the sincerity of the apostle's love, or the religion of it; the sincerity of it-whom I love in truth, whom I truly, cordially, love; the religion of it-whom I love in the truth, for the truth's sake, as abiding and walking in the truth, as it is in Jesus. To love our friends for the truth's sake, is true love, religious Gospel love. 3. The salutation or greeting; containing a prayer, introduced by an affectionate compellation-Beloved, thou beloved one in Christ. The minister who would gain love, must show it himself. Here is, (1.) The apostle's good opinion of his friend, that his soul prospered. There is such a thing as soul prosperity-the greatest blessing on this side heaven; this supposes regeneration, and an inward fund of spiritual life; this stock is increasing, and while spiritual treasures are advancing, the soul is in a fair way to the kingdom of glory. (2.) His good wish for his friend, that his body may prosper and be in health, as well as his soul. Grace and health are two rich companions; grace will improve health, health will employ grace; it frequently falls out that a rich soul is lodged in a crazy body; grace must be exercised in submission to such a dispensation; but we may well wish and pray that they who have prosperous souls, may have healthful bodies too; their grace will shine in a larger sphere of activity. V. 3-8. In these verses we have, 1. The good report that the apostle had received concerning this friend of his; The brethren came and testified of the truth that is in thee, (v. 3,) who have borne witness of thy charity before the church, v. 6. Where we may see, (1.) The testimony or thing testified concerning Gaius-the truth that was in him; the reality of his faith, the sincerity of his religion, and devotedness to God; and this evinced by his charity, which includes his love to the brethren, kindness to the poor, hospitality to Christian strangers, and readiness to accommodate them for the service of the Gospel. Faith should work by love; it gives a lustre in and by the offices of love, and induces others to commend its integrity. (2.) The 5 Beloved, thou doest faithfully whatsoever thou doest to the brethren and to strangers; 6 Which have borne witness of thy charity before the church: whom if thou bring forward on their journey after a godly sort, thou shalt do well: 7 Because that for his name's sake they went forth, taking nothing of the Gentiles. 8 We therefore ought to receive such, that we might be fellow-helpers to the truth. c 1 Pet. 4. 10. d Act 15. 3. worthy of God. e 1 Cor. 9. 15, 18. f Matt. 10. 40. witnesses-brethren that came from Gaius, testified and bore witness. A good report is due from those who have received good; though a good name is but a small reward for costly service, yet it is better than precious ointment, and will not be refused by the ingenuous and religious. (3.) The auditory, or judicatory, before which the report and testimony were given-before the church; this seems to be the church at which the apostle now resided; what church that was, we are not sure; what occasion they had thus to testify his faith and love before the church, we cannot tell; possibly out of the fulness of the heart the mouth spake; they could not but testify what they found and felt; possibly, they would engage the church's prayer for the continued life and usefulness of such a patron, that he might prosper and be in health as his soul prospered. 2. The report the apostle himself gives of him, introduced by an endearing appellation again; Beloved, thou doest faithfully whatsoever thou doest to the brethren, and to strangers, v. 5. (1.) He was hospitable, good to the brethren, even to strangers; it was enough to recommend them to Gaius's house, that they belonged to Christ; or he was good to the brethren of the same church with himself, and to those who came from far; all of the household of faith were welcome to him. (2.) He seems to have been of a catholic spirit; he could overlook the petty differences among serious Christians, and be communicative to all who bore the image and did the work of Christ. And, (3.) He was conscientious in what he did; "Thou doest faithfully (thou makest faithful work of) whatsoever thou doest; thou doest it as a faithful servant; and from the Lord Christ mayest thou expect the reward of the inheritance." Such faithful souls can hear their own praises without being puffed up; the commendation of what is good in us, is designed, not for our pride, but for our encouragement to continue therein, and should be accordingly improved. 9 I wrote unto the church: but Diotrephes, who loveth to have the pre-eminence among them, receiveth us not. 10 Wherefore, if I come, I will remember his deeds, which he doeth, prating against us with malicious words: and not content therewith, neither doth he himself receive the brethren, and forbiddeth them that would, and casteth them out of the church. 11 Beloved, follow 'not that which is evil, but g Matt. 23. 4-8. 1 Tim. 6. 3, 4. A Prov. 10. 8, 10. i Is. 66.5. P. 37.27 desire and pray for, and contribute to, its propagation in the world; many ways may the truth be befriended and assisted; they who cannot themselves proclaim it, may yet receive, accompany, help, and countenance those who do. V.9-11. 1. Here is a very different example and character; an officer, a minister in the church, less generous, catholic, and communicative than the private Christians. Ministers may sometimes be outshone, outdone. In reference to this minister, we see, (1.) His name-a Gentile name-Diotrophes, attended with an unchristian spirit. (2.) His temper and spirit-full of pride and ambition; He loves to have the preeminence. This ferment sprang and wrought betimes. It is an ill unbeseeming character of Christ's ministers, to love preeminence, to affect presidency and precedency in the church of God. (3.) His contempt of the apostle's authority and letter and friends. [1.] Of his authority; The deeds which he doeth contrary to our appointment, prating against us with malicious words. Strange, that the contempt should run so high! But ambition will breed malice against those who oppose it. Malice and iä will in the heart will be apt to vent itself by the lips. The heart and mouth are both to be watched. [2] Of his letter: "I wrote to the church, (v. 9,) in recommendation of such and such brethren. But Diotrephes receiveth us not; admits not our letter and testimony therein." This seems to be the church of which Gaius was a member. A Gospel church seems to be such a society as to which a letter may be written and communicated. Gospel churches may well expect and be allowed credentials with the strangers who desire to be admitted among them. The apostle seems to write by and with these brethren. To an ambitious aspiring spirit, apostolical authority or epistle signifies but little. [3.] Of his friends, the brethren he recom mended; Neither doth he himself receive the brethren, and ferbiddeth them that would; and casteth them out of the church, v. 10. 3. The apostle's joy therein, in the good report itself, and There might be some differences or different customs between the good ground of it; I rejoiced greatly when the brethren came the Jewish and the Gentile Christians. Pastors should seriand testified, &c. v. 3, I have no greater joy than to hear that ously consider what differences are tolerable. The pastor is my children walk in the truth, in the prescripts of the Christian not at absolute liberty, nor lord over God's heritage. It is bad religion. The best evidence of our having the truth, is, our to do no good ourselves; but it is worse to hinder those who walking in the truth. Good men will greatly rejoice in the soul would. Church power and church censures are often aboxed. prosperity of others; and they are glad to hear of the grace and Many are cast out of the church, who should be received there goodness of others; they glorified God in me. Love envieth with satisfaction and welcome. But wo to those who cast out not; but rejoiceth in the good name of other folks. As it is joy the brethren whom the Lord Christ will take into his own comto good parents, it will be joy to good ministers, to see their chil-munion and kingdom! (4.) The apostle's menace of this proni dren evidence their truth in religion, and adorn their profes-domineerer; Wherefore, if I come, I will remember his dee's sion. which he doeth, (v. 10;) will remember to censure them. This seems to intimate apostolical authority. But the apostle seems not to hold an episcopal court, to which Diotrephes must be summoned; but will come to take cognizance of this affair in the church to which it belongs. Acts of ecclesiastical domination and tyranny ought to be animadverted upon. May it be better agreed to whom that power belongs! : 4. The direction the apostle gives his friend concerning further treatment of the brethren that were with him; whom if thou bring forward on their journey after a godly sort, thou shalt do well. It seems to have been customary in those days of love, to attend travelling ministers and Christians, at least some part of their road, 1 Cor. 16. 6. It is a kindness to a stranger, to be guided in his way; and a pleasure to travellers, to meet with suitable company this is a work that may be done after a godly sort, in a manner worthy of God, suitable to the deference and relation we bear to God. Christians should consider not only what they must do, but what they may do; what they may most honourably and laudably do: the liberal mind deviseth liberal, generous things. Christians should do even the common actions of life and of good will, after a godly sort, as serving God therein, and designing his glory. Then, 2. Here is counsel upon that different character, dissuasion from copying such a pattern, and indeed any evil at all; Beloved, follow not that which is evil, but that which is good, t. 11. Imitate not such unchristian, pernicious evil; but pursue the con trary good, in wisdom, purity, peace, and love. Caution and counsel are not needless to those who are good already. Those cautions and counsels are most likely to be accepted, that are seasoned with love. Beloved, follow not that which is evil; to this caution and counsel a reason is respectively_subjoined. (1.) To the counsel; Follow that which is good. For, he that doeth good, (naturally and genuinely doeth good, as de igtring therein,) is of God, is born of God. The practice of goodness is the evidence of our filial happy relation to God. (2.) To the caution; Follow not that which is evil. He that doeth evil, with bent of mind pursues it,) hath not seen God, is not duly sensible of his holy nature and will. Evil-workers vainly pretend or boast an acquaintance with God. 5. The reasons of this directed conduct; these are two: (1.) Because that for his name's sake these brethren went forth, taking nothing of the Gentiles. It appears thus that these were ministerial brethren; that they went forth to preach the Gospel and propagate Christianity; possibly, they might be sent out by this apostle himself: they went forth to convert the Gentiles; this was excellent service they went forth for God and his name's sake; this is the minister's highest end, and should be his principal spring and motive, to gather and to build up a V. 12-14. Here we see, 1. The character of another perpeople for his name: they went forth also to carry a free Gospel son, one Demetrius; not much known otherwise. But here about with them; to make it unexpensive where they came; his name will live. A name in the Gospel, a fame in the taking nothing of the Gentiles; these were worthy of double churches, is better than that of sons and daughters His honour. There are those who are not called to preach the character was his commendation. His commendation was, Gospel themselves, who yet may much contribute to the pro- (1.) General; Demetrius has a good report of all men. Few gress of it. The Gospel should be made without charge to are well spoken of by all: and sometimes it is ill to be so. But those to whom it is first preached; they who know it not, cannot universal integrity and goodness are the way to (and somebe expected to value it; the churches and Christian patriots times obtain) the universal applause. (2.) Deserved and wellought to concur to support the propagation of holy religion in founded; And of the truth itself, v. 12. Some have a good the pagan countries; public spirits should concur according to report, but not of the truth itself. Happy they whose spirit their several capacities; they who are freely communicative of and conduct commend them before God and men. (3.) Con Christ's Gospel, should be assisted by those who are commu-firmed by the apostle's and his friends' testimony: Yea, and nicative of their purses. (2.) We ought therefore to receive we also bear record; and that with an appeal to Gaius's own such, that we may be fellow-helpers to the truth, to true religion. knowledge. And ye (you and your friends) know that our The institution of Christ is the true religion, it has been attested record is true. Probably, this Demetrius was known to the by God; they that are true in it and true to it, will earnestly church where the apostle now resided, and to that where Gains that which is good. He 'that doeth good is of God: 13 I had many things to write, but I will not with but he that doeth evil hath not seen God. ink and pen write unto thee: 12 Demetrius hath good report of all men, and of the truth itself: yea, and we also bear record; and ye know that our record is true. 11 John 3.6-9. was. It is good to be well known, or known for good. We must be ready to bear our testimony to those who are good: it is a debt to virtue and goodness. It is well for those who are commended, when those who commend them can appeal to the consciences of those who know them most. 2. The conclusion of the epistle: in which we may observe, (1.) The referring of some things to personal interview; I have many things to write, but I will not with ink and pen, but I trust I shall shortly see thee, v. 13, 14. Many things may be more proper for immediate communication, than for letter. A little personal conference may spare the time, trouble, and charge of many letters; and good Christians may well be glad to see one another. (2.) The benediction; Peace be to you; all felicity 14 But I trust I shall shortly see thee, and we shall speak 'face to face. Peace be to thee. Our friends salute thee. Greet the friends by name. mouth to mouth. attend you. They that are good and happy themselves, wish others so too. (3.) The public salutation sent to Gaius; Our friends salute thee. A friend to the propagation of religion deserves a common remembrance. And these pious persons show their friendship to religion as well as to Gaius. (4.) The apostle's particular salutation of the Christians in Gaius's church or vicinity; Greet the friends by name. I doubt they were not very many, who must be so personally saluted. But we must learn humility as well as love. The lowest in the church of Christ should be greeted. And they may well salute and greet one another on earth, who hope to live together in heaven. And the apostle who had lain in Christ's bosom, lays Christ's friends in bis heart. THIS epistle (as some few others are) is styled general or catholic, for that it is not immediately directed to any particular person, family, or church, but to the whole society of Christians of that time, lately converted to the faith of Christ, whether from Judaism or paganism: and it is, and will be, of standing, lasting, and special use in and to the church as long as Christianity, that is, as time, shall last. Some of the chief things contained in it summarily, are 1. An account of the penman of it, a character of the church, the blessings and privileges of that happy society, v. 1, 2. 2. The occasion of writing this epistle, v. 3. 3. A character of evil and perverse men, who were already sprung up in that infant state of the church, and would be succeeded by others of the like evil spirit and temper in aftertimes, v. 4. 4. A caution against hearkening to and following after such, from the severity of God toward the unbelieving murmuring Israelites at their coming out of Egypt, the angels that fell, the sin and punishment of Sodom and Gomorrah, v. 5-7. 5. To these the apostle likens the seducers against whom he was warning them, and describes them at large, from v. 8 to 13, inclusive. 6. Then (as specially suitable to his argument) he cites an ancient prophecy of Enoch foretelling and describing the future judgment, v. 14, 15. 7. Enlarges on the seducer's character, and guards against the offence which honest minds might be apt to take at the so early permission of such things, by showing that it was foretold long before that so it must be, v. 16-19. 8. Exhorts them to perseverance in the faith, fervency in prayer, watchfulness against falling from the love of God, and a lively hope of eternal life, v. 20, 21. 9. Directs them how to act toward the erroneous and scandalous, v. 22, 23. And, 10. Closes with an admirable doxology in the last two verses. This epistle (as most of the rest do) consists of, I. A preface or introduction, v. 1, 2. II. The body of the epistle, v. 3 to 23, inclusive. III. The conclusion, by way of doxology, v. 24, 25. The general scope of it is much the same with that of the second chapter of the second epistle of Peter, which having been already explained, the less will need to be said on this. It is designed to warn us against seducers and their seduction, to inspire us with a warm love to, and a hearty concern for, truth, (evident and important truth,) and that in the closest conjunction with holiness, of which charity, or sincere unbiassed brotherly love, is a most essential character and inseparable branch. The truth we are to hold fast, and endeavour that others may be acquainted with and not depart from, has two special cha racters. 1. It is the truth as it is in Jesus, Eph. 4. 21. 2. It is truth after (or which is according to) godliness, Tit. 1. 1. The Gospel is the Gospel of Christ; he has revealed it to us, and he is the main Subject of it; and therefore we are indispensably bound to learn from thence all we can of his person, natures, and offices: indifference as to this, is inexcusable in any who call themselves Christians; and we know from what fountain we are wholly and solely to draw all necessary saving knowledge. Further, it is also a doctrine of godliness: whatever doctrines favour the corrupt lusts of men, cannot be of God, let the pleas and pretensions for them be what they will. Errors dangerous to the souls of men soon sprang up in the church. The servant slept, and tares were sown. But such were the wisdom and kindness of Providence, that they began sensibly to appear and show themselves, while some, at least, of the apostles were yet alive to confute them, and warn others against them. We are apt to think, if we had lived in their times, we should have been abundantly fenced against the attempts and artifices of seducers; but we have their testimony and their cautions, which is sufficient; and if we will not believe their writings, neither would we have believed or regarded their sayings, if we had lived among them and conversed personally with them. We come now first to consider the preface or introduction to this epistle, v. 1, 2. A. D. 66. a The Introduction, JUPF, the servant of t sure christ; and by thed the fat a Luke 6. 16. b Acta 20. 32. NOTES TO JUDE. V. 1, 2. Here we have, I. An account of the penman of this epistle, Jude, or Judas, or Judah. He was namesake to one of his ancestors, the patriarch son of Jacob, the most eminent though not the first-born of his sons; out of whose loins (lineally, in a most direct succession) the Messiah came. This was a name of worth, emi e 1 Pet. 1. 5. d Rem, 8. 30. nency, and honour; yet, 1. He has a wicked namesake. There was one Judas, (one of the twelve,) surnamed Isarist, (from the place of his birth,) who was a vile traitor, the betrayer of his and our Lord. The same names may be common te the best and worst persons. It may be instructive to be called after the names of eminently good men, but there can be no inference drawn thenee what we shall prove, though we may even 2 Mercy unto you, and peace, and love, be multiplied. 3 Beloved, when I gave all diligence to write unto you of the common salvation, it was needful e Tit. 1.4. thence conclude what sort of persons our good parents or progenitors desired and hoped we should be. But, 2. Our Judas was quite another man. He was an apostle, so was Iscariot; but he was a sincere disciple and follower of Christ, so was not the other. He was a faithful servant of Jesus Christ, the other was his betrayer and murderer; therefore here the one is very carefully distinguished from the other. Dr. Manton's note upon this, is, that God takes great care of the good name of his sincere and useful servants. Why then should we be prodigal of our own or one another's reputation and usefulness; Our apostle here calls himself a servant of Jesus Christ, esteeming that a most honourable title. It is more honourable to be a sincere and useful servant of Christ than to be an earthly king, how potent and prosperous soever. He might have claimed kindred to Christ according to the flesh, but he waives that, and rather glories in being his servant. Observe, It is really a greater honour to be a faithful servant of Jesus Christ than to be akin to him according to the flesh. Many of Christ's natural kindred, as well as of his progenitors, perished; not from want of natural affection in him as Man, but from infidelity and obstinacy in themselves; which should make the descendants and near relatives of persons most eminent for sincere and exemplary piety, jealous over themselves with a godly jealousy. A son of Noah may be saved in the ark from a flood of temporal destruction, and yet be overwhelmed at last in a deluge of divine wrath, and suffer the vengeance of eternal fire. Christ himself tells us, that he that heareth his word, and doeth it, that is, he only, is as his brother, and sister, and mother, that is, more honourably and advantageously related to him than the nearest and dearest of his natural relatives, considered merely as such. See Matt. 12. 48-50. Note further, In that the apostle Jude styles himself a servant, though an apostle, a dignified officer in Christ's kingdom: it is a great honour to the meanest sincere ministers, (and it holds proportionably as to every upright Christian,) that he is the servant of Christ Jesus. They were servants before they were apostles, and they were but servants still. Away then with all pretensions in the ministers of Christ to lordly dominion either over one another, or the flocks committed to their charge. Let us ever have that of our dear Redeemer in actual view, It shall not be so among you, Matt. 20. 25, 26. And brother of James, to wit, of him whom the ancients style the first bishop of Jerusalem, of whose character and martyrdom Josephus makes mention, and ascribes the horrible destruction of that city and nation to this wicked cruelty, as one of its principal causes. Of this James, our Jude was brother, whether in the strictest or a larger (though very usual) acceptation, I determine not. He however reckons it an honour to him, that he was the brother of such a one. We ought to honour those who are above us in age, gifts, graces, station; not to envy them, yet neither to flatter them, nor be led merely by their example, when we have reason to think they act wrong. Thus the apostle Paul withstood his fellow-apostle Peter to the face, notwithstanding the high esteem he had for him, and the affectionate love he bare to him, when he saw that he was to be blamed, that is, really blameworthy, Gal. 2. 11, and following verses. II. We are here acquainted to whom this epistle is directed; namely, to all them who are sanctified by God the Father, and preserved in Jesus Christ, and called. I begin with the last, called, that is, called Christians, in the judgment of charity, further than which we cannot, nor in justice ought to go, in the judgments or opinions we form or receive of one another; for what appears not, is not, nor ought to come into account in our dealings with and censures of one another, whatever abatements the divine goodness may see fit to make for an honest, though misguided zeal. The church pretends not (I am sure it ought not) to judge of secret or hidden things, (things drawn into the light before the time,) lest our rash and preposterous zeal do more harm than ever it has done good, or I am afraid ever will do. The tares and wheat (if Christ may be Judge) must grow together till the harvest, (Matt. 13. 28-30;) and then he himself will, by proper instruments, take timely care to separate them. We ought to think the best we can of every man till the contrary appear; not being forward to receive or propagate, much less invent, disadvantageous characters of our brethren. This is the least we can make of the apostle's large and excellent description of charity, (1 Cor. 13.) and this we ought to make conscience of acting up to, which till we do, the Christian churches will, as, alas! they are at this day, be filled with envying and strife, confusion and every evil work, Jam. 3. 16. Or, the apostle may speak of their being called to be Christians, by the preaching of the word which they gladly received, and professed cordially to believe, and so were received into the society and fellowship of the church, Christ the Head, and believers the members; real believers really, professed believers visibly. Christians are the called, called out of the world, the evil for me to write unto you, and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints. 4 For there are certain men crept in unawares," f Gal. 2. 5. g 2 Pet. 2. 1. spirit and temper of it; above the world, to higher and better things, heaven, things unseen and eternal; called from sin to Christ, from vanity to seriousness, from uncleanness to holiness; and this in pursuance of divine purpose and grace; for whom he did predestinate, them he also called, Rom. 8. 30. Now they who are thus called, are, 1. Sanctified; sanctified by God the Father. Sanctification is usually spoken of in scripture as the work of the Holy Spirit, yet here it is ascribed to God the Father, because the Spirit works it as the Spirit of the Father and the Son. Note, All who are effectually called, are sanctified; made partakers of a divine nature, (1 Pet. 1. 4;) for without holiness no man shall see the Lord, Heb. 12. 14. Observe, Our sanctification is not our own work. If any are sanctified, they are so by God the Father, not excluding Son or Spirit, for they are one, one God. Our corruption and pollution are of ourselves; but our sanctification and renovation are of God and his grace; and therefore if we perish in our iniquity, we must bear the blame; but if we be sanctified and glorified, all the honour and glory must be ascribed to God, and to him alone. I own it is hard to give a clear and distinct account of this, but we must not deny or disregard necessary truth, because we cannot fully reconcile the several parts of it to each other; for, on that supposition, we might deny that any one of us could stir an inch from the place we are at present in, though we see the contrary every day and hour. 2. The called and sanctified are preserved in Christ Jesus. As it is God who begins the work of grace in the souls of men, so it is he who carries it on, and perfects it. Where he begins he will perfect; though we are fickle, he is constant; he will not forsake the work of his own hands, Ps. 138. 8. Let us not therefore trust in ourselves, nor in our stock of grace already received, but in him, and in him alone; still endeavouring, by all proper and appointed means, to keep ourselves as ever we would hope he should keep us. Preserved; from the gates of hell, and to the glory of heaven. Preserved in Christ Jesus. All who are preserved, are preserved in Jesus Christ; in him as their Citadel and Strong Hold; no longer than they abide in him, and solely by virtue of their union with him. 3. The apostolical benediction; Mercy to you, &c. From the mercy, peace, and love of God all our comfort flows, all our real enjoyment of this life, all our hope of a better. (1.) The mercy of God is the spring and fountain of all the good we have or hope for; mercy not only to the miserable, but to the guilty. (2.) Next to mercy is peace, which we have from the sense of having obtained mercy. We can have no true and lasting peace but what flows from our reconciliation with God by Jesus Christ. (3.) As from mercy springs peace, so from peace springs love; his love to us, our love to him, and our brotherly love (forgotten, wretchedly neglected grace!) to one another. These the apostle prays may be multiplied, that Christians may not be content with scraps and narrow scantlings of them; but that souls and societies may be full of them. Note, God is ready to supply us with all grace, and a fulness in each grace. We are not straitened, if we are straitened, in him, but in ourselves. V. 3. We have here the design of the apostle in writing this epistle to the lately converted Jews and Gentiles; namely, to establish them in the Christian faith, and a practice and conversation truly consonant and conformable thereunto, and in an open and bold profession thereof; especially in times of notorious opposition, whether by artful seduction, or violent and inhuman persecution. But then we must see to it very carefully, that it be really the Christian faith that we believe, profess, propagate, and contend for; not the discriminating badges of this or the other party; not any thing of later date than the inspired writings of the holy evangelists and apostles. Here observe, 1. The Gospel salvation is a common salvation, that is, in a most sincere offer and tender of it to all mankind to whom the notice of it reaches: for so the commission runs, (Mark 16. 15, 16,) Go ye into all the world and preach the Gospel to every creature, &c. Surely God means as he speaks, he does not delude us with vain words, whatever men do; and therefore none are excluded from the benefit of these gracious offers and invitations, but they who obstinately, impenitently finally exclude themselves. Whoever will, may come and drink of the water of life freely, Rev. 22. 17. The application of it is made to all believers, and only to such; it is made to the weak as well as to the strong. Let none discourage themselves on the account of hidden decrees which they can know little of, and with which they have nothing to do. God's decrees are dark, his covenants are plain. "All good Christians meet in Christ the common Head, are actuated by one and the same Spirit, are guided by one rule, meet here at one throne of grace, and hope shortly to meet in one common inheritance;" a glorious one to be sure, but what or how glorious, we cannot, nor at present need to know; but such it |