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St. Paul ascribes their declension to the subtlety of their false teachers

[Sin has an astonishingly fascinating poweroError, whether in faith or practice, soon insinuates itself into our hearts

Whenever people are drawn from the truth, they are first beguiled by the specious appearances of false principles

Apostates therefore may be justly considered as deluded creatures

And if at any time they be recovered, they wonder at them-' selves how they ever could have been so“ bewitched," so blinded, so befooled-]

Nevertheless he deservedly censures their compliance with them

[He was far from indulging a contemptuous or vindictive spirit

Yet he judged it his duty to “rebuke them sharply"-
He therefore spoke of their conduct with holy indignation-

He expressed his wonder that they could be so soon turned from the truthP

He seems at a loss to represent their folly in terms suf,ficiently humiliating

Yet his question evidently imports also a mixture of pity-
He felt deeply in his soul for their spiritual welfare

He therefore expostulated with them in order to reclaim them--] INFERENCES

1. How great is the evil and danger of self-righteous. ness!

[The Galatians intended to honour God's own institutions

But by laying an undue stress upon them they endangered their own salvation

How careful then should we be not to trust in any righteousness of our own!

Let us remember in what light our own righteousness should be viewed -

Let us bear in mind our Saviour's direction
Let us cultivate the disposition of the great apostle]

2. What need have even the most eminent Christians to watch against apostasy!

[The attainments of the Galatians seemed to be very emiYet they were soon seduced from the simplicity of the gospel

nent

• This seems the exact import of the original.
pGal. i. 6.
9 Gal. iv, 19.

r Isai. Ixiv. 6. s Luke xyii. 10.

t Phil. iii. 9.

Who then are we, that we should be over-confident ?-
Our dearest friends may well regard us as Paul did the
Christians at Corinth

Let us attend then to the advice which he gives us!
Nor let us despise that salutary admonition of St. Peters-]

3. What cause of thankfulness have they who are kept stedfast in the truth !

[They who know their own instability will wonder that they are kept at all

Surely such will adopt the grateful acknowledgment of Davida —

And these are the persons in whom that declaration shall be verified

We conclude with that suitable doxologyb-]

a 2 Cor. xi. 3.

Ps. xxvi. 12.

* 1 Cor. x. 12.
a i Pet. i. 5.

y 2 Pet. iii. 17. b Jude 24, 25.

LVI. THE WHOLE AND THE SICK, THE RIGHTEOUS

AND SINNERS, DESCRIBED. Mark ii. 17. They that are whole, have no need of the physi

cian, but they that are sick: I came not to call the righteous, but sinners to repentance.

THERE is no action, however benevolent, which cavillers may not censure

Ęvery part of our Lord's conduct was worthy of his divine character

Yet was he constantly “enduring the contradiction of sinners,” &c.

He was now conversing familiarly with publicans for their good

This was condemned by the scribes as unbecoming an holy person, if not also as giving countenance to sin

Our Lord vindicated himself on principles acknowledged by them,

His words contain 1. A generally established maxim

Persons desire not a physician unless they be sickThis is true according to its literal import

[A person in health wishes not for any medical assistance He would refuse it if it were tendered to him

He would not submit to any regimen that should be prescribed

But they who are diseased are glad to hear of a skilful phy. sician

They will cheerfully put themselves under his direction

And they will follow his prescriptions, that they may obtain a cureIt is more particularly so.in a figurative sense

[There is an analogy between sickness and sinThis is a disorder of

the soul as that is of the bodyA person unconscious of his sinfulness desires not a saviour

Nor will he comply with the self-denying directions given him

But one who feels his lost state longs earnestly for a cure

He delights to hear of Christ, and to make application to him

Nor does he esteem any injunction too severe]

This being acknowledged, our Lord proceeds to make II. An application of it to his own conduct

The physician's office leads him to converse with the sick

Our Lord's work required him to maintain an intercourse with sinners

There are many who conceive themselves to be “ righteous”

[None are absolutely and perfectly righteous — But many suppose that their sins are neither great nor numerous

Such were the Scribes and Pharisees whom our Lord ad. dressed

And there are many of this description in every aged]

Such persons were not so much the objects of our Lord's attention

[He “ willed indeed that all should come to repentance"

But he knew that they would not receive his offers

They saw no need of the salvation which he came to accomplish

Their pride and prejudice unfitted them for receiving it

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a 1 John v. 3.

b None by nature, Job xiv. 4. and xv. 14. None by practice, Rom. iii. 10, 12, 23. c Luke xviii. 9, 1l. d Prov. xxx. 12.

• 2 Pet. iii. 9.

He therefore bestowed less labour in calling them to repentance—] But there are niany of more ingenuous disposition

[They are not really more heinous “ sinners” than others But they are made sensible of their guilt and dangerSuch was the publican at whose house our Lord wasAnd such are to be found in every place]

To call these to repentance was the great object of Christ's ministry

[These were prepared, like thirsty ground for the rainTo them he was a welcome messengerThey rejoiced to hear that repentance could profit them And our Lord delighted to encourage their hopes —]

Thus did his conduct accord with the dictates of reason, and with the great ends of his mission INFER 1. The danger of self-righteousness

[Men feel of themselves the danger of gross sinBut they cannot be persuaded that they will suffer any thing by self-righteousness

But a person who, under dying circumstances, denies his need of help, as effectually destroys himself, as if he drank poison or plunged a dagger to his heart

Deny not then your need of the heavenly Physician-
Nor think to heal yourselves by any self-righteous methods-

You must reseinble the publican, if ever you would enjoy his lots-] 2. The folly of unbelief

[We are apt to make the depth of our misery a reason for despondency

But the doubting of the Physician's power will be as destructive to the soul, as the denying of our need of him

Obehold the remedy! are you sick ?h-sinners ?-lost? Christ suits his promises to your state

He addresses himself to each, nor shall any suppliant be disappointedm-]

f Luke iv. 18, 19.
il Tim. i. 15.
m John vi. 37.

8 Luke xviii. 13, 14.
k Luke xix. 10.

I Jer. viii. 22. 1 John v. 6.

VOL. I.

3 G

LVII. THE REST THAT REMAINS FOR GOD'S PEOPLE. Heb. iv. 9. There remaineth therefore a rest to the people

of God.

THE servants of God possess many distinguished pri. vileges

Their state in this world is far happier than that of the ungodly

But there is an infinitely richer portion reserved for them hereafter

To this David had respect in that awful denunciation

Whence it appears, that though prefigured by other rests, it remains yet to be enjoyed I. Who are the people of God This title cannot belong to all indiscriminately

[The greater part of the world are idolatrous heathensThe generality of those who are called Christians are ignorant of God

Impiety and profaneness abound in every place
This indisputably proves the apostle's assertion

The sinful works of men plainly shew whose people they ared

Nor do all who “profess godliness" really belong to GodeThere are many who deceive both themselves and others)

Those who alone have a right to it are described by God himself They "worship God in the Spirit”

[It is the characteristic of God's enemies that they neg. lect prayer

Nor will formal services prove us to be God's people

#Ps. xcv. 11. • The apostle's argument seems to be this: God instituted a day of rest in commemoration of his having ceased from his works of creation. And many centuries afterwards he promised a rest to his people in the land of Canaan. But that rest was only typical of a more glorious sabbath, of which David spake a long time after the other had been enjoyed. From hence the apostle concludes that there must yet be a rest, or Eaßßatiquos (for he changes the word which he had before used, in order more strongly to intimate the analogy between the different rests there spoken of,) remaining for the people of God.

c Rom. ix. 6. di John iii. 8. John viii, 44. e Rom. ii. 28, 29. Tit. i. 16. f Rev. ii. 1. Jam. i. 26,

& Phil. iii. 3. h Ps. liii. 4.

i Matt. xv. 8, 9,

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