« PreviousContinue »
other. There was nothing in the nature of the shall be saved.” (Mark xvi. 15, 16.) And every atonement that limited it to any one class or con- | where in the Bible the most full and free offers dition ; there was nothing in the design that of salvation are made to all mankind. Comp. Isa. made it, in itself, any more applicable to one | lv. l. John vii. 37. Rev. xxii. 17. These offers portion of mankind than to another. And what. | are made on the ground that the Lord Jesus died ever may be true in regard to the fact as to its for men. (John iii. 16.) They are offers of salactual applicability, or in regard to the purpose vation through the gospel, of the pardon of sin, of God to apply it, it is demonstrated by this and of eternal life to be made “to every crea. passage that his death had an original applica ture.” But if Christ died only for a part; if bility to all, and that the merits of that death there is a large portion of the human family for were sufficient to save all. The argument in fa. whom he died in no sense whatever; if there is no vour of the general atonement, from this passage, provision of any kind made for them, then God consists in the following points. (1.) That Paul must know this, and then the offers cannot be assumes this as a matter that was well known, made with sincerity, and God is tantalizing them indisputable, and universally admitted, that Christ with the offers of that which does not exist, and died for all. He did not deem it necessary to which he knows does not exist. It is of no us+ enter into the argument to prove it, nor even to here to say that the preacher does not know who state it formally. It was so well known, and so the select are, and that he is obliged to make the universally admitted, that he made it a first prin offer to all, in order that the elect may be reached. I ciple-an elementary position-a maxim on For it is not the preacher only who offers the which to base another important doctrine, to gospel ; it is God who does it; and he knows wit, that all were dead. It was a point which who the elect are, and yet he offers salvation to he assumed that no one would call in question all. And if there is no salvation provided for a doctrine which might be laid down as the basis all, and no possibility that all to whom the offer of an argument, like one of the first principles or comes should be saved, then God is insincere, maxims in science. (2.) It is the plain and ob and there is no way possible of vindicating his vious meaning of the expression—the sense which character. (5.) If this interpretation is not curstrikes all men, unless they have some theory to rect, and if Christ did not die for all, then support to the contrary; and it requires all the the argument of Paul here is a non sequitur, ingenuity which men can ever command to make and is worthless. The demonstration that all it appear even plausible that this is consistent are dead, according to him, is, that Christ died with the doctrine of a limited atonement; much for all. But suppose that he meant, or that more to make it out that it does not mean all. If he knew, that Christ died only for a part, for the a man is told that all the human family must die, elect, then how would the argument stand, and the obvious interpretation is, that it applies to what would be its force? “ Christ died only for every individual. If told that all the passengers a portion of the human race, therefore all are sin. on board a steam-boat were drowned, the obvi- ners. Medicine is provided only for a part of ous interpretation is, that every individual was mankind, therefore all are sick, Pardon is ofmeant. If told that a ship was wrecked, and fered to part only, therefore all are guilty." But that all the crew perished, the obvious interpreta- Paul never reasoned in this way. He believed tion would be that none escaped. If told that all l that Christ died for all mankind : and on the the inmates of an hospital were sick, it would be ground of that he inferred at once that all needed understood that there was not an individual that such an atonement; that all were sinners, and was not sick. Such is the view which would be that all were exposed to the wrath of God. And taken by nine hundred and ninety-nine persons the argument is in this way, and in this way out of a thousand, if told that Christ died for only, sound. But still it may be asked, what is all; nor could they conceive how this could be the force of this argument? How does the fact, consistent with the statement that he died only that Christ died for all, prove that all were sinfor the elect, and that the elect was only a small ners, or dead in sin ? I answer, (a) In the saine part of the human family. (3.) This interpreta- way that to provide medicine for all proves that tion is in accordance with all the explicit decla- | all are sick, or liable to be sick; and to offer rations on the design of the death of the Re pardon to all who are in a prison proves that all deemer, (Heb. ii. 9 :) “That he, by the grace of there are guilty. What insult is it to offer meGod, should taste death for every man." Comp. dicine to a man in health ; or pardon to a man John iii. 16 : “ God so loved the world, that he who has violated no law! And there would be gave his only begotten Son, that whosoever be the same insult in offering salvation to a man lieveth on him should not perish, but have ever- who was not a sinner, and who did not need forlasting life.” 1 Tim. ii. 6 : “ Who gave himself | giveness. (6) The dignity of the sufferer, and a ransom for all.” See Matt. xx. 28 : “ The Son the extent of his sufferings, prove that all were of man came to give his life a ransom for many." under a deep and dreadful load of guilt. Such 1 John ii. 2:" And he is the propitiation for our a being would not have come to die unless the sins, and not for ours only, but also for the sins race had been apostate ; nor would he have enof the whole world.” (4.) The fact also that on dured so great sorrows, unless a deep and dreadthe ground of the atonement made by the Re- | ful malady had spread over the world. The deep deemer, salvation is offered to all men by God, anxiety, the tears, the toils, the sufferings, and is a proof that he died for all. The apostles were the groans of the Redeemer show what was his directed to go “ into all the world, and to preach sense of the condition of man, and prove that he the gospel to every creature," with the assur- | regarded them as degraded, fallen, and lost. And ance, that “ he that believeth and is baptized | if the Son of God, who knows all hearts, regarded
them as lost, they are lost. He was not mistaken to denote the condition of sinners. See Eph. ii. 1. in regard to the character of man, and he did It means, not that sinners are, in all senses and not lay down his life under the influence of delu- | in all respects, like a lifeless corpse. for they a
y are sion and error. If to the view which has been not. They are still moral agents, and have a taken of this important passage, it be objected conscience, and are capable of thinking, and that the work of the atonement must have been speaking, and acting. It does not mean that they to a large extent in vain ; that it has been actu have no more power than one in the grave, for ally applied to but comparatively a small portion they have more power. But it means that there of the human family, and that it is unreasonable is a striking similarity, in some respects, between to suppose that God would suffer so great sor one who is dead and a sinner. That similarity rows to be endured for nought, we may reply, does not extend to every thing, but in many re(1.) That it may not have been in vain, though spects it is very striking. (1.) The sinner is as it may have been rejected by a large portion of insensible to the glories of the heavenly world, mankind. There may have been other purposes and the appeals of the gospel, as a corpse is to accomplished by it, besides the direct salvation of what is going on around or above it. The body men. It was doing much when it rendered it con- that lies in the grave is insensible to the voice sistent for God to offer salvation to all : it is much of friendship, and the charms of music, and the that God could be seen to be just, and yet pardon-hum of business, and the plans of gain and aming the sinner: it was much when his determined | bition; and so the sinner is insensible to all the hatred of sin, and his purpose to honour his law, | glories of the heavenly world, and to all the was evinced ; and in regard to the benevolence appeals that are made to him, and to all the and justice of God to other beings and to other warnings of God. He lives as though there worlds, much, very much was gained, though all were no heaven and no hell; no God, and no Sathe human race had rejected the plan and been viour. (2.) There is need of the same divine lost, and in regard to all these objects, the plan power to convert a sinner which is needful to was not in vain, and the sufferings of the Re raise up the dead. The same cause does not deemer were not for nought. But, (2.) It is in exist, making the existence of that power necesaccordance with what we see every where, when sary, but it is a fact that a sinner will no more much that God does seems to our eyes, though be converted by his own power than a dead man not to his, to be in vain. How much rain falls will rise from the grave by his own power. No on even sterile sands or on barren rocks, to our man ever yet was converted without direct dieyes, in vain! What floods of light are poured | vine agency, any more than Lazarus was raised each day on barren wastes, or untraversed without divine agency. And there is no more oceans. to our eves in vain ! How many flowers, just or melancholy description which can be shed forth their fragrance in the wilderness, and given of man, than to say that he is dead in * waste their sweetness on the desert air,” to us sins. He is insensible to all the appeals that apparently for nought! How many pearls lie God makes to him ; he is insensible to all the nseless in the ocean ; how much gold and sil sufferings of the Saviour, and to all the glories ver in the earth; how many diamonds amidst of heaven; he lives as though these did not exist, rocks to us unknown, and apparently in vain! as though he had no concern in them ; his eyes see How many lofty trees rear their heads in the un no more beauty in them than the sightless eyetraversed wilderness, and after standing for cen balls of the dead do in the material world ; his ear turies fall on the earth and decay, to our eyes in is as inattentive to the calls of God and the gospel, vain! And how much medicinal virtue is created as the ear of the dead is to the voice of friendby God each year in the vegetable world that is ship or the charms of melody ; and in a world unknown to man, and that decays and is lost, that is full of God, and that might be full of hope, without removing any disease, and that seems to he is living without God and without hope. be created in vain! "And how long has it been before the most valuable medicines have been VER. 15. And that he died for all, w that they found out, and applied to alleviating pain, or re
which live should not henceforth live unto moving disease! Year after year, and age after age, they existed in a suffering world, and men
themselves, but unto him which died for them, died perhaps within a few yards of the medicine and rose again. which would have relieved or saved them, but
u 1 Cor. vi. 19, 20. It was unknown, or if known disregarded. But times were coming when their value would be And that he died for all, &c.—This verse is appreciated, and when they would be applied to designed still further to explain the reasons of benefit the sufferer. So with the plan of salva- | the conduct of the apostle. He had not lived for tion. It may be rejected, and the sufferings of himself: he had not lived to amass wealth, or the Redeemer may seem to have been for nought. / to enjoy pleasure, or to obtain a reputation : he But they will yet be of value to mankind ; and had lived a life of self-denial and of toil; and he when the time shall come for the whole world to here states the reason why he had done it. It embrace the Saviour, there will be found no want was because he felt that the great purpose of the of sufficiency in the plan of redemption, and in death of the Redeemer was to secure this result. the merits of the Redeemer, to save all the race. To that Saviour, therefore, who died for all, he Then were all dead.- All dead in sin ; that is, all consecrated his talents and his time, and sought were sinners. The fact that he died for all, | in every way possible to promote his glory. Thut | proves that all were transgressors. The word they which live.-- They who are true Christians, " dead” is not unfrequently used in the Scriptures who are made alive unto God as the result of the
dying love of the Redeemer. Sinners are dead Saviour. But unto him, &c.—Unto the Lord Jein sins. Christians are alive to the worth of the sus Christ. To live to him is the opposite to soul, the presence of God, the importance of re- living unto ourselves. It is to seek his honour; ligion, the solemnities of eternity ; i. e. they act to feel that we belong to bim; that all our time and feel as if these things had a real existence, and talents, all our strength of intellect and body, and as if they should exert a constant influence all the avails of our skill and toil, all belong to upon the heart and life. It is observable that | him, and should be employed in his service. If Paul makes a distinction here between those for we have talents by which we can influence other whom Christ died, and those who actually “live,” minds, they should be employed to honour the thus demonstrating that there may be many for Saviour. If we have skill, or strength to labour : whom he died who do not live to God, or who by which we can make money, we should feel are not savingly benefited by his death. The that it all belongs to him, and should be ematonement was for all, but only a part are actu | ployed in his service. If we have property, we ally made alive to God. Multitudes reject it; shoull feel that it is his, and that he has a claim but the fact that he died for all, that he tasted upon it all, and that it should be honestly CORSE death for every man, that he not only died for crated to his cause. And if we are endowed with the elect but for all others ; that his benevolence | a spirit of enterprise, and are fitted by nature to was so great as to embrace the whole human | encounter perils in distant and barbarous clines, family in the design of his death, is a reason | as Paul was, we should feel, like him, that we why they who are actually made alive to God are bound to devote all entirely to his service, should consecrate themselves entirely to his ser and to the promotion of his cause. A servant, vice. The fact that he died for all, evinced such a slave, does not live to himself, but to his master. unbounded and infinite benevolence, that it His person, his time, his limbs, his talents, and should induce us who are actually benefited by | the avails of his industry, are not regarded as his death, and who have any just views of it, to his own. He is judged incapable of holding any devote all that we have to his service. Should property which is not at the disposal of his masnot henceforth live unto ourselves. - Should not ier. If he has strength, it is his master's : if he seek our own ease and pleasure; should not has skill, the avails of it are his master's. If he make it our great object to promote our own in- is an ingenious mechanic, or labours in any de. terest, but should make it the grand purpose of partment; if he is amiable, kind, gentle, and our lives to promote his honour, and to advance | faithful, and adapted to be useful in an eminent his cause. This is a vital principle in religion, degree, it is regarded as all the property of his and it is exceedingly important to know what is master. He is bound to go where his master i meant by living to ourselves, and whether we do chooses; to execute the task which he assigns ; it. It is done in the following, and perhaps in to deny himself at his master's will; and to come some other ways. (1.) When men seek pleasure, and lay the avails of all his toil and skill at bis gain, or reputation, as the controlling principle master's feet. He is regarded as having been of their lives. (2.) When they are regardless of purchased with money; and the purchase mothe rights of others, and sacrifice all the claims ney is supposed to give a right to his time, his which others have on them in order to secure talents, his services, and his soul. Such as the the advancement of their own purposes and ends. slave is supposed to become by purchase, and by (3.) When they are regardless of the wants of the operation of human laws, the Christian beothers, and turn a deaf ear to all the appeals comes by the purchase of the Son of God, and by which charity makes to them, and have no time the voluntary recognition of him as the master, to give to serve them, and no money to spare to and as having a right to all that we have and alleviate their wants; and especially when they are. To him all belongs; and all should be emturn a deaf ear to the appeals which are made for ployed in endeavouring to promote his glory, the diffusion of the gospel to the benighted and and in advancing his cause. Which died for thein, perishing. (4.) When their main purpose is the and rose again.-Paul here states the grounds of aggrandizement of their own families, for their the obligation under which he felt himself placed, families are but a diffusion of self. And, (5.) to live not unto himself but unto Christ. (1.) When they seek their own salvation only from The first is, the fact that Christ had died for him selfish motives, and not from a desire to honour and for all his people. The effect of that death God. Multitudes are selfish even in their reli- was the same as a purchase. It was a purchase. ! gion ; and the main purpose which they have in See Note, 1 Cor. vi. 20; vii. 23. Comp. 1 Pet. view, is to promote their own objects, and not i. 18, 19. (2.) The second is, that he had risen the honour of the Master whom they profess to again from the dead. To this fact Paul traced serve. They seek and profess religion only be all his hopes of eternal life, and of the resurreccause they desire to escape from wrath, and to tion from the dead. See Rom. iv. 25. As we obtain the happiness of heaven, and not from any have the hope of the resurrection from the dead love to the Redeemer, or any desire to honour only from the fact that he rose ; as be bas him. Or they seek to build up the interests of “ brought life and immortality to light," and their own church and party, and all their zeal is hath in this way “ abolished death," (2 Tim. i. expended on that and that alone, without any real 10 ;) as all the prospect of entering a world desire to honour the Saviour. Or though in the where there is no death and no grave is to be church, they are still selfish, and live wholly to traced to the resurrection of the Saviour, so we themselves : they live for fashion, for gain, for are bound by every obligation of gratitude to de reputation ; they practise no self-denial; they vote ourselves without any reserve to him. To i make no effort to advance the cause of God the him, and him alone, should we live; and in his
cause our lives should be, as Paul's was, a liv- | enced hy none of these considerations. In early ing sacrifice, holy and acceptable in his sight. life he had been. He had prided himself on rank
and on talent. He was proud of his own advanVER. 16. Wherefore henceforth know we no man
tages as a Jew, and he estimated worth by rank, after the flesh: yea, though we have known and by national distinction. (Phil. iii. 4–6.) Christ after the flesh, yet now herceforth
He had despised Christians on account of their
being the followers of the man of Nazareth ; and know we him no more.
there can be no reason to doubt that he partook Wherefore henceforth.-In view of the fact, that of the common feelings of his countrymen, and the Lord Jesus died for all men, and rose again. held in contempt the whole Gentile world. But The effect of that has been to change all our feel- | his views were changed-so much, changed as to ings, and to give us entirely new views of men, of make it proper to say that he was a new creature. ourselves, and of the Messiah, so that we have (Ver. 17.) When converted, he did not confer become new creatures. The word henceforth with flesh and blood, (Gal. i. 16 ;) and in the (år) Foị vũv) means properly, “from the present school of Christ he had learned, that if a man was time;" but there is no impropriety in supposing his disciple, he must be willing to forsake father, that Paul refers to the time when he first obtained and mother, and sister, and brother, and to hate correct views of the Messiah, and that he means his own life that he might honour him. (Luke from that time. His mind seems to have been xiv, 26.) He had formed his principle of action thrown back to the period when these new views now from a higher standard than any regard to burst upon his soul; and the sentiment is, that rank or wealth, or national distinction; and had from the time when he obtained those new views, risen above them all, and now estimated men not he had resolved to know no one after the flesh. by these external and factitious advantages, but Know we no man.-The word know here (oid ajev) by a reference to their personal character and is used in the sense of, we form our estimate of; moral worth. Yea, though we have known Christ we judge ; we are influenced by. Our estimate of after the flesh.—Though in common with the man is formed by other views than according to | Jewish nation we expected a Messiah who would the flesh. According to the flesh. A great many | be a temporal prince, and who would be distindifferent interpretations have been proposed of guished for the distinctions which are valued this expression, which it is not needful here to among men, yet we have changed our estimate of repeat. The meaning is, probably, that in his him, and judge of him in this way no longer. estimate of men he was not influenced by the There can be no doubt that Paul, in common views which are taken by those who are unre with his countrymen, had expected a Messiah newed, and who are unacquainted with the truths who would be a magnificent temporal prince and of redemption. It may include a great many conqueror; one who they supposed would be a things, and perhaps the following: (1.) He was worthy successor of David and Solomon. The not influenced in his estimate of men by a regard coming of such a prince, Paul had confidently to their birth or country. He did not form an expected. He expected no other Messiah. He attachment to a Jew because he was a Jew, or to had fixed his hopes on that. This is what is a Gentile because he was a Gentile. He had meant by the expression, “ to know Christ after learned that Christ died for all, and he felt dis | the flesh.” It does not mean that he had seen posed to regard all alike. (2.) He was not influ- | bim in the flesh, but that he had formed, so to enced in his estimate of men by their rank, and speak, carnal views of him, and such as men of wealth, and office. Before his conversion he had this world regard as grand and magnificent in a been, but now he learned to look on their moral monarch and conqueror. He had had no correct character, and to regard that as making the only views of his spiritual character, and of the pure permanent and really important distinction and holy purposes for which he would come into among men. He did not esteem one man highly the world. Yet nou henceforth know we him no because he was of elevated rank, or of great more.- We know him no more in this manner. wealth, and another less because he was of a dif- | Our conceptions and views of him are changed. ferent rank in life. (3.) It may also include the We no more regard him according to the flesh; idea, that he had left his own kindred and friends we no longer esteem the Messiah who was to on account of superior attachment to Christ. He come as a temporal prince and warrior ; but we had parted from them to preach the gospel. He look on him as a spiritual Saviour, a Redeemer was not restrained by their opinions; he was not from sin. The idea is, that his views of kept from going from land to land by love to him had been entirely changed. It does not them. It is probable that they remained Jews. mean, as our translation would seem to imply, It may be that they were opposed to him, and to that Paul would have no further acquaintance his efforts in the cause of the Redeemer. It may | with Christ, but it means that from the moment be that they would have dismissed him from a of his conversion he had laid aside all his views work so self-denying, and so arduous, and where of his being a temporal sovereign, and all his he would be exposed to so much persecution and feelings that he was to be honoured only because conteinpt. It may be that they would have set he supposed that he would have an elevated rank before him the advantages of his birth and edu- / among the monarchs of the earth. Locke and cation; would have reminded him of his early Macknight, it seems to me, have strangely misbrilliant prospects; and would have used all the taken this passage. The former renders it, means possible to dissuade him from embarking “ For if I myself bave gloried in this, that Christ in a cause like that in which he was engaged. / was himself circumcised as I am, and was of my The passage here incans, that Paul was iutlu- | blood and nation, I do so now no more any
longer." The same substantially is the view of implies that the reason why Paul infers that any Macknight. Clarke as strangely mistakes it, | one is a new creature who is in Christ, is when he says that it means that Paul could not which is stated in the previous verse; to wit, the prize now a man who was a sinner because he | change of views in regard to the Redeemer to was allied to the royal family of David, nor prize which he there refers, and which was so great as a man because he had seen Christ in the flesh. to constitute a change like a pew creation. The The correct view, as it seems to me, is given affirmation here is universal, "if any man be in above. And the doctrine which is taught here Christ;" that is, all who become true Christians, is, that at conversion the views are essentially undergo such a change in their views and feel. changed, and that the converted man has a view | ings as to make it proper to say of them that of the Saviour entirely different from what he | they are new creatures. No matter what ther had before. He may not, like Paul, have regard- | have been before, whether moral or immoral : ed him as a temporal prince; he may not have | whether infidels or speculative believers ; whether looked to him as a mighty monarch; but his amiable or debased, sensual and polluted, yet if views in regard to his person, character, work, they become Christians, they all experience such and loveliness, will be entirely changed. He will a change as to make it proper to say they are a see a beauty in his character which he never saw | new creation. A new creature.- Marg. “ let him before. Before, he regarded him as a root out | be.” This is one of the instances in which the of dry ground; as the despised man of Nazareth; margin has given a less correct translation tban as having nothing in his character to be desired, | is in the text. The idea evidently is, not that he or to render him lovely, (Isa, liii. ;) but at con- | ought to be a new creature, but that he is in fact: version the views are changed. He is seen to be not that he ought to live as becomes a dew crea. the chief among ten thousand, and altogether ture--which is true enough-but that he will in lovely; as pure, and holy, and benevolent; as fact live in that way, and manifest the charactermighty, and great, and glorious; as infinitely | istics of the new creation. The phrase * a Dev benevolent: as lovely in his precepts, lovely in creature" (kaivni ktion) occurs also in Gal. vi. his life, lovely in his death, lovely in his resur- 15. The word rendered creature (krisic) means rection, and as most glorious as he is seated on properly, in the New Testament, creation. It the right hand of God. He is seen to be a Sa- denotes, (1.) The act of creating. (Rom. i. 20) viour exactly adapted to the condition and wants (2.) A created thing, a creature, (Rom. i. 23:1 of the soul ; and ihe soul yields itself to him to and refers (a) To the universe, or creation in be redeemed by him alone. There is no change i general. (Mark x. 6; xii. 9--11. 2 Pet. u. 4.) of view so marked and decided as that of the (6) To man, mankind. (Mark xri. 15. Col. i. sinner in regard to the Lord Jesus Christ at his 23.) Here it means a new creation in a moral conversion; and it is a clear proof that we have sense, and the phrase "new creature” is equira. never been born again, if our views in refer- | lent to the expression in Eph. iv. 24 ; “ The new ence to him have nerer undergone any change. | man, which after God is created in righteousness " What think ye of Christ ?" is a question the and true holiness.” It means, evidently, that answer to which will determine any man's cha- | there is a change produced in the renewed heart racter, and demonstrate whether he is or is not a
ot a of man that is equuvalent to the act of creation,
of man that child of God. Tindal has more correctly ex- | and that bears a strong resemblance to it pressed the sense of this than our translation. 1 change, so to speak, as if the man was made over * Though we have known Christ after the flesh, / again, and had become new. The mode or wannow henceforth know we him so no more.” ner in which it is done is not described, nor should
the words be pressed to the quick, as if the preVER. 17. Therefore if any man be in Christ, he cess were the same in both cases--for the words
is "a new "creature: old things are passed are here evidently figurative. But the phrase away; behold, * all things are become new.
implies evidently the following things. (1.) That
there is an exertion of Divine power in the conr let him be. * John iii. 3. Gal. vi. 15.
version of the sinner as really as in the act of * Isa. lxv. 17. Rev. xxi. 5.
creating the world out of nothing, and that this Therefore if any man be in Christ.— The phrase is as indispensable in the one case as in the other, to “be in Christ,” evidently means to be united (2.) That a change is produced so great as to to Christ by faith ; or to be in him as the branch make it proper to say that he is a new man. He is in the vine- that is, so united to the vine, or | has new views, new motives, new principles, Dev so in it, as to derive all its nourishment and sup- objects and plans of life. He seeks new purposes, port from it, and to be sustained entirely by it. and he lives for new ends. If a drunkard be. John xv. 2: “Every branch in me.” Ver. 4: comes reformed, there is no impropriety in sar* Abide in me, and I in you.” “The branch / ing that he is a new man. If a man who was cannot bear fruit of itself except it abide in the licentious becomes pure, there is no impropriety vine; no more can ye, except ye abide in me." | in saying that he is not the same man that he was See also ver. 5—7. See Note on John xv. 2. To before. Such expressions are common in all lanbe “ in Christ” denotes a more tender and close guages, and they are as proper as they are comunion, and implies that all our support is from mon. There is such a change as to make the him. All our strength is derived from him ; and language proper. And so in the conversion of a denotes further that we shall partake of his ful- | sinner. There is a change, so deep, so clear, so ness, and share in his felicity and glory, as the entire, and so abiding, that it is proper to sav, branch partakes of the strength and vigour of the here is a new creation of God-a work of the parent vine. The word “therefore" ("Lote) here | Divine power as decided and as glorious as when