ed from the kingdom of God. 2 Thess. 1:5-10. Comp.

§61, 97. Ш. 3.

XI. Christ has nothing to fear from the enemies of the church in regard to his own dignity; although, for important reasons, he does not choose to make them feel his power more sensibly at present. Therefore, although the subjection of all things to Christ is, as yet, only partial, it by no means follows that it shall not be perfect hereafter.

XII. Matth. 22, 43 &c, καθου εκ δεξιων μου, έως αν θα τους εχθρους σου ὑποποδιον των ποδων σου sit at my right hand, until I make thy enemies thy footstool. Comp. Dissert. de notione regni coelestis, § V.

XIII. Psalm 110:2רְדָה בְּקֶרֶב אֹיְבֶיךָ rule thou in the midst of thine enemies. Consult the Commentary on Heb. 5: 5. Note k, where the arguments are stated which prove that the 110th Psalm refers not to David but to Christ.1

XIV. Jesus restrains the power of his enemies, when necessary. It is evident from the downfall of the Jewish state, that Christ can restrain the power of his enemies, in other ways than by such extraordinary acts as are related in Ill. 1. That event answered a determinate object for Christ; as is evident from the prophecies by which it was foretold. In the prophecy Matth. 16: 28, Jesus refers to the destruction of Jerusalem; from which those of the apostles who were then living, should infer the efficiency of his dominion; and, Matth. 10 : 23, έως αν ελθῃ ὁ υἱος του ανθρωπου, the judgment inflicted on those haters of Christianity, the Jews, is represented as the reappearance of Christ. Apology for the Revelation, p. 336. And in Matth. 23: 34 &c, 1 Thess. 2: 15 &c, Christ declares the destruction of Jerusalem to be the punishment of the persecutors of christians. Compare $ 39. Ill. 5. This destruction of the Jewish state, was to be a proof, that, although Christ may not immediately come to the aid of his people, although he may not punish his enemies instantly; he nevertheless observes their conduct, and in due time will, by political changes, or some other means, frustrate their designs.

XV. Jesus overrules the machinations of his enemies for the good of his church. This we find exemplified in the following instances, which are stated in the Acts of the apostles, 8:1.

ded.-VI. The personage who is described as כהן priest, in the 4th verse, is in the same verse declared to resemble Melchisedeck: but it was a peculiarity of that ancient king of Salem, that he was not only king, but also at the same time, priest of the Most High; which was absolutely prohibited to the later occupants of Mount Zion.-VII. The 6th and 7th verses are irreconcilable with the supposition, that the psalm refers to David. As the illustration of this historical argument would require considerable detail, we refer the reader to the work of Dr. Storr. S.]

1 Vide Dissert. de notione regni coelestis, p. 10 &c. Opuscul. Acad. Vol. I, p. 261 &c.

2 μακροθυμει, i. e. βραδύνει (αναμενει) " he tarries with reference to the righteous."

(comp. 4-40.) The persecution of the christians in Jerusalem gave rise to the spread of christianity in Samaria, and, according to 11:19-26, in Phoenicia, Cyprus, and Antiochia. 21: 27. ch. 28. The captivity of Paul afforded him an opportunity to defend and promote christianity in Jerusalem and Rome, 23: 11. Phil. 1: 12. 2 Cor. 4:8-15, ὁ μεν θανατος εν ἡμιν ενεργείται, ἡ δε ζωη εν ὑμιν-παντα δι' ύμας as then death worketh in us, but life in you all things for you. 12:9, "The Lord said unto me, Your weakness places the efficacy of my power, which works through you, in so much the stronger light,” ἡ δυναμις μου εν ασθενειᾳ τελειουται. Dissert. in Epp. ad Corinth. Note 153.

XVI. 1 Pet. 1: 6, 7, ἵνα το δοκιμον της πιστεως ὑμωνεὑρεθῃ “Your sufferings serve as a trial of your faith." 3: 14, ει και πασχοιτε δια δικαιοσυνην, μακαριοι and if ye suffer for righteousness' sake, blessed are ye. 4:12 &c. 2 Tim. 2:11 &c. Comp. $23.

§ 105.

The commixture of good and bad in the church does not justify us in seceding from it.

Even at the very commencement of the christian church, we find that some persons, who were not sincerely attached to christianity, could nevertheless give it an ostensible reception (Matth. 13:23 &c. v. 19-22). The example of their friends and relations, or the power of the amazing miracles which were wrought, or the influence of some other motives may have induced them to make a profession of christianity (1). Children whose parents were true christians, although they were educated in the christian religion, may easily have been of a character unlike that of their parents, (Eph. 6: 4). And especially, in the course of time, when the profession of the religion of Jesus was connected rather with advantage than detriment, many would assume the name, who reflected no honour on the cause (2). But this mixture of unworthy members, (3) ought not to deter those of better (4) character from connexion with the church. Because, although others may undervalue (5) the means for the promotion of growth in grace (6) and happiness, which the christian church affords (7), they have it in their power to make a conscientious and profitable use of them. Moreover, the Head of the church can easily distinguish between his true worshippers, and those who disobey the precepts of his Gospel (8). Finally, the worthy members of the church, even if they should be a minority (Rev. 3: 4, 2), can, not only counteract the influence, which their connexion with the nominal christians might have on their piety (9); but they can and ought to strive to promote true piety among others. § 104 and 78. In the present life (10), the church (ὁ θεμελιος του θεου 2 Tim. 2: 19, comp. Not. 3,) embraces not only those who are true christians, but such also as are yet to be led on to piety. (Ονομαζουσι το ονομα κυριου 2 Tim. 2: 19, comp. Matth. 7:21,) (αποστηναι απο αδικιας 2 Tim. 2:19). The church is therefore not only a society of christians, but also a nursery, in which true christians are to be formed.

ILLUSTRATIONS.

I. Even in the apostolical church, there were some merely nominal christians. John 2: 23 &c, "many believed in him because they saw his miracles; but he would not trust himself into their hands, because he well knew them all." 6:70 &c, εξ ύμων (δωδεκα) εἷς διαβολος εστιν of you twelve, one is a devil. Acts 8:13, (comp. 21-23), Simon the magician believed on account of the miracles.

II. John 2: 23, πολλοι επιστευσαν εις το ονομα αυτου many believed in his name. Comp. with 6: 64, εισιν εξ ὑμων τινες, οἱ ου πιστευουσιν there are some among, you who do not believe with sincerity. 1 John 2:19, εξ ἡμων εξηλθον, αλλ' ουκ ησαν εξ ἡμων they went out from us, but they were not of us. Thus also had the ancient people of God genuine and spurious members. Rom. 9:6.2:28 &c.

III. Matth. 13:27-30, αφετε συναυξανεσθαι αμφοτερα (το καλον σπερμα και τα ζιζανια) μεχρι του θερισμου let them both (the good grain and the darnel) grow together until the harvest. Compare v. 38-43. 22:10--14, συνηγαγον παντας, πονηρους τε και αγαθους they collected all, the good and the bad. 2 Tim. 2: 20, εν μεγαλῃ οικιᾳ (ν. 19, τῳ θεμελιῳ του θεου. 1 Tim. 3: 15, οικῳ θεου, ήτις εστιν εκκλησια θεου ζωντος) εστι σκευη, ἃ μεν εις τιμην, ἃ δε εις ατιμιαν in a large house (the foundation of God--the house of God, that is, the church of the living God) there are vessels, some to honour and some to dishonour.

IV. Existence of unworthy members, no ground for secession.--The farther a person has advanced in piety, the more lively is the sense which he has of the longsuffering which he himself needed (Tit. 3:3-5), and which he still requires. (Phil. 3: 12 &c. Gal. 6:4 &c.) And (comp. § 24. Ill. 6) under the influence of this sense of his own imperfections, he will feel a greater benevolence for his fellowmen, and be the more willing to bear with the faults of others. Tit. 3: 2 &c, ὑπομιμ νησκε αυτους, είναι αμαχους, επιεικεις-προς παντας ανθρωπους, ημεν γαρ ποτε και ήμεις ανοητοι κ.τ.λ. put them in mind to be no brawlers, but gentle-unto all men, for we also were ourselves foolish &c. Gal. 6:1-4. 1 Cor. 13:4, ή αγαπη μακ