mitted him to reap there, as the reward of his dangers and his labours.

6. Greet Mary, who bestowed much labour on us.

7. Salute Andronicus and Junia, my kinsmen, and my fellow prisoners, who are of note among the apostles, who also were in Christ before me.

8. Greet Amplias my beloved in the Lord.

9. Salute Urbane, our helper in Christ, and Stachys my beloved.

10. Salute Apelles approved in Christ. Salute them which are of Aristobulus' household.

11. Salute Herodion my kinsman. Greet them that be of the household of Narcissus, which are in the Lord.

12. Salute Tryphena and Tryphosa, who labour in the Lord. Salute the beloved Persis, which laboured much in the Lord.

13. Salute Rufus chosen in the Lord, and his mother and

mine.

14. Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brethren which are with them.

15. Salute Philologus, and Julia, Nereus, and his sister, and Olympas, and all the saints which are with them.

16. Salute one another with an holy kiss. The churches of Christ salute you.

We observe that many of the persons of whom honourable mention is here made, are described as known to the apostle not only for their christian faith, but for the work in which they were engaged. Andronicus and Junia were of note among the apostles, as their fellow labourers. Urbane was Paul's helper in Christ. Tryphena and Tryphosa laboured in the Lord. The beloved Persis laboured much in the Lord. This was with them a matter of course. The christian converts were "not barren nor unfruit૨

ful in the knowledge of the Lord Jesus Christ." Their faith set them upon a new life: and each according to their ability became active in the service of Him "who had loved them, and gave himself for them."

There were many ways of usefulness open to all the disciples. The elder might instruct the younger. Those who were well advanced in the knowledge of the Scriptures might expound to the more ignorant the things relating to the Lord Jesus, and show how the law and the prophets were established by the Gospel. This was expected of the older members. St. Paul complains of the Hebrew Christians, that they were not capable of such service. "When for the time (he says, Heb. v. 12) ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God." It was otherwise with Persis, and the rest, whom he here mentions and commends as his helpers in Christ, his fellow-workers. The love of Christ constrained them, and the love of their fellow creatures constrained them to testify to others the things which they had themselves received.*

Some also of those who believed, would be in possession of this world's good. It was part of the instruction given them, not to be luxurious or self-indulgent, but "faithful stewards of God's gifts;" to be "rich in good works; ready to distribute; willing to communicate; laying up in store for themselves a good foundation against the "time to come." They were taught that pure religion and undefiled before

6 2 Pet. i. 8.

71 Tim. v. 18.

*See note, page 243.

66

God and the Father was this; "to visit the fatherless and widows in their affliction, and to keep themselves unspotted from the world." An early christian writer makes it an argument, why a christian woman should not marry an unbeliever, that she would be restrained in the fulfilment of this duty. What heathen," he asks, "will suffer his wife, in visiting the brethren, to go from street to street, to enter the house of strangers, and the cottage of the most destitute?" On the other hand, he reckons it among the blessings of a marriage between Christians, that the wife may visit the sick and support the needy, and distribute alms without exciting the jealousy of her husband.

Those who were most diligent in fulfilling these duties, became known to the apostle; and Paul, though he had never dwelt at Rome, was familiar with their names, and would not conclude his letter without sending them his salutation.

Still, that they were known to him, was little. It would not profit them to be approved of man, or of man's judgment, unless that judgment had a higher sanction. That which is really important, is to be approved of God. And He has not left us to doubt of the grounds of His approval. They are revealed to us in the words, "Well done, good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy Lord."9

8 Tertull. ad Uxorem ii. 4-8. See Neander, § ii. P. 111. Matt. xxv. 21.

LECTURE XLV.

THE BRETHREN ARE WARNED AGAINST DIVISIONS, AND COMMENDED TO GOD.

ROMANS XVI. 17-27.

17. Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned: and avoid them.

18. For they that are such serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple.

19. For your obedience is come abroad unto all men. I am glad therefore on your behalf: but yet I would have you wise unto that which is good, and simple concerning evil.

20. And the God of peace shall bruise Satan under your feet shortly. The grace of our Lord Jesus Christ be with you. Amen.

When Paul was placed on his defence before the Jewish council,' and perceived that one part were Sadducees who denied the resurrection, and another part Pharisees who affirmed it: he saw that his best hope of escaping their violence, was to introduce a subject of division amongst them: and he "cried out in the council, Men and brethren, I am a Pharisee, the son of a Pharisee; of the hope and resurrection of the dead, I am called in question." It had the immediate effect of diverting their minds from himself.

1 Acts xxiii. 6-9.

"The multitude was divided, and a dissension arose" amongst those who were before united in opposing

him.

Whether in a good cause or a bad, the effect of divisions is the same: they turn the attention from the main object. Therefore Paul warns the brethren to mark them which cause divisions and offences contrary to the doctrine which they had learned: and to avoid them. There were many subjects which might sow the seed of dissension. All had been going well with the church at Antioch, when "certain men came down from Judea and taught the brethren, saying, Except ye be circumcised after the manner of Moses, ye cannot be saved." The Thessalonian disciples were "shaken in mind and troubled" by some who deceived them, teaching that "the day of Christ was at hand;"3 others dissuaded them from engaging in the business of the world. In this very Church of Rome there were some who regarded certain days; whilst others regarded every day alike: some abstained from meats, and others had no such scruple. The ill-disposed might magnify these differences, and make a party to themselves. This conduct is not of God, but a device of Satan, taking advantage of man's corruption. They that are such serve not the Lord Jesus Christ, but their own belly. They have private ends in view, not the cause of God. They seek gain, or they seek personal authority: and by good words and fair speeches deceive the hearts of the simple. So did Korah and his company, when they "gathered themselves against Moses and against Aaron, and said unto them, Ye take too much

4

2 Acts xv. 1.

4 2 Thess. ii. 6—12.

3 2 Thess. ii. 1—3.

5 Numb. xvi. 3.

5