Church History: 26Now an angel of the Lord said to Philip, "Go south to the road--the desert road--that goes down from Jerusalem to Gaza." 27So he started out, and on his way he met an Ethiopian eunuch, an important official in charge of all the treasury of Candace, queen of the Ethiopians. This man had gone to Jerusalem to worship, 28and on his way home was sitting in his chariot reading the book of Isaiah the prophet. 29The Spirit told Philip, "Go to that chariot and stay near it." 30Then Philip ran up to the chariot and heard the man reading Isaiah the prophet. "Do you understand what you are reading?" Philip asked. 31"How can I," he said, "unless someone explains it to me?" So he invited Philip to come up and sit with him. 32The eunuch was reading this passage of Scripture: "He was led like a sheep to the slaughter, and as a lamb before the shearer is silent, so he did not open his mouth. 33In his humiliation he was deprived of justice. Who can speak of his descendants? For his life was taken from the earth." 34The eunuch asked Philip, "Tell me, please, who is the prophet talking about, himself or someone else?" 35Then Philip began with that very passage of Scripture and told him the good news about Jesus. 36As they traveled along the road, they came to some water and the eunuch said, "Look, here is water. Why shouldn't I be baptized?" 37And Philip said, If you believe with all your heart, you may. And he answered and said, I believe that Jesus Christ is the Son of God. 38And he gave orders to stop the chariot. Then both Philip and the eunuch went down into the water and Philip baptized him. 39When they came up out of the water, the Spirit of the Lord suddenly took Philip away, and the eunuch did not see him again, but went on his way rejoicing. 40Philip, however, appeared at Azotus and traveled about, preaching the gospel in all the towns until he reached Caesarea.
Here we have the remarkable conversion of the eunuch by the preaching of Philip who was commanded by the angel in a vision to go to Gaza: but not the common way, or ordinary road, but by the way of the desert, a difficult, and perhaps a dangerous way, over mountains and through vallies: Philip was not sure where he was going; but God knew the way, and he guided him. O Philip! it was worth your going many steps out of the way, to convert and save a soul: Happy for the eunuch that you went out of the way, and that he has happily met with you.
Take note of the subject or person converted:
An Ethiopian, the most despised of all the Gentiles in the sight of the Jews.
A nobleman, a courtier, a treasurer to the queen; yet he concerns himself with religion, and, being a proselyte, travels in his chariot as far a Jerusalem, to worship God in a solemn manner. O how will this example rise up in judgment against those, who have more light, but less heat; more knowledge, but less love!
He was a bookish man, one that delighted in reading, and in reading of the scriptures too, and thus whilst he was riding in his chariot, to lose no time for gaining the knowledge of his duty. If our courtiers and great men read not at all in their coaches, or if so, plays or romances only, this ignorant Ethiopian lord did better, though he knew not so much as these.
Monday, October 11, 2010
Friday, October 8, 2010
Peter And John In Samaria; Acts 8:14 – 25 – Part 2
Church History: Another part of their mission was to advanced and improve those of them who were sincere. The Holy Spirit had not as yet fallen upon them. They had not received the extraordinary powers which were conveyed by the descent of the Spirit upon the day of Pentecost. There were none of them endued with the gift of tongues, which seems then to have been the most usual immediate effect of the pouring out of the Spirit. (Acts 10:45-46). This was both an eminent sign to those that believed not, and of excellent service to those that did. This, and other such gifts, they had not received. They were baptized in the name of the Lord Jesus, and so engaged in him and interested in him, which was necessary to salvation, and in this they had joy and satisfaction (Ac 8:8), though they could not speak with tongues. Those that are indeed given up to Christ, and have experienced the sanctifying influences and operations of the Spirit of grace, have great reason to be thankful, and no reason to complain, though they do not have those gifts that are for ornament, and would make them bright. But it is intended that they should go on to the perfection of the present dispensation, for the greater honor of the gospel.
While there, they discovered and discarded a hypocrite among them, and this was Simon Magus. The wicked proposal that Simon made, by which his hypocrisy was discovered (Acts 8:18-19): When he saw that through laying on of the apostles' hands the Holy Ghost was given (which should have confirmed his faith in the doctrine of Christ, and increased his veneration for the apostles), it gave him a notion of Christianity as no other than an exalted piece of sorcery, in which he thought himself capable of being equal to the apostles, and therefore offered them money, saying, Give me also this power. He did not want them to lay their hands on him, that he might receive the Holy Spirit himself (for he did not foresee that any benefit in that), but that they would convey to him a power to bestow the gift upon others. He was ambitious to have the honor of an apostle, but not at all the spirit and disposition of a Christian. He was more interested in bringing honor to himself than to do good for others.
The apostles returned to Jerusalem, when they had finished their business. In the city of Samaria, they were preachers: They testified the word of the Lord, solemnly attested the truth of the gospel, and confirmed what the other ministers preached. They did not pretend to bring them anything new, though they were apostles, but bore their testimony to the word of the Lord as they had received it. In their road home they were itinerant preachers; as they passed through many villages of the Samaritans they preached the gospel. Though the congregations there were not so considerable as those in the cities, either for number or figure, yet their souls were as precious, and the apostles did not think it below them to preach the gospel to them. God has a regard to the inhabitants of his villages in Israel (Judges 5:11), and so should we.
While there, they discovered and discarded a hypocrite among them, and this was Simon Magus. The wicked proposal that Simon made, by which his hypocrisy was discovered (Acts 8:18-19): When he saw that through laying on of the apostles' hands the Holy Ghost was given (which should have confirmed his faith in the doctrine of Christ, and increased his veneration for the apostles), it gave him a notion of Christianity as no other than an exalted piece of sorcery, in which he thought himself capable of being equal to the apostles, and therefore offered them money, saying, Give me also this power. He did not want them to lay their hands on him, that he might receive the Holy Spirit himself (for he did not foresee that any benefit in that), but that they would convey to him a power to bestow the gift upon others. He was ambitious to have the honor of an apostle, but not at all the spirit and disposition of a Christian. He was more interested in bringing honor to himself than to do good for others.
The apostles returned to Jerusalem, when they had finished their business. In the city of Samaria, they were preachers: They testified the word of the Lord, solemnly attested the truth of the gospel, and confirmed what the other ministers preached. They did not pretend to bring them anything new, though they were apostles, but bore their testimony to the word of the Lord as they had received it. In their road home they were itinerant preachers; as they passed through many villages of the Samaritans they preached the gospel. Though the congregations there were not so considerable as those in the cities, either for number or figure, yet their souls were as precious, and the apostles did not think it below them to preach the gospel to them. God has a regard to the inhabitants of his villages in Israel (Judges 5:11), and so should we.
Thursday, October 7, 2010
Peter And John In Samaria; Acts 8:14 – 25 – Part One
Church History: 14When the apostles in Jerusalem heard that Samaria had accepted the word of God, they sent Peter and John to them. 15When they arrived, they prayed for them that they might receive the Holy Spirit, 16because the Holy Spirit had not yet come upon any of them; they had simply been baptized into the name of the Lord Jesus. 17Then Peter and John placed their hands on them, and they received the Holy Spirit. 18When Simon saw that the Spirit was given at the laying on of the apostles' hands, he offered them money 19 and said, "Give me also this ability so that everyone on whom I lay my hands may receive the Holy Spirit." 20Peter answered: "May your money perish with you, because you thought you could buy the gift of God with money! 21You have no part or share in this ministry, because your heart is not right before God. 22Repent of this wickedness and pray to the Lord. Perhaps he will forgive you for having such a thought in your heart. 23For I see that you are full of bitterness and captive to sin." 24Then Simon answered, "Pray to the Lord for me so that nothing you have said may happen to me." 25When they had testified and proclaimed the word of the Lord, Peter and John returned to Jerusalem, preaching the gospel in many Samaritan villages.
Philip had done a masterful job in his work as an evangelist at Samaria, but he was only an evangelist; there were some peculiar powers reserved to the apostles, for the keeping up of the dignity of their office, and here we have an account of what was done by two of them there, Peter and John. The twelve kept together at Jerusalem (Acts 8:1), and soon the good tidings were brought them that Samaria had received the word of God (Acts 8:14), that a great harvest of souls was gathered, and was likely to be gathered to Christ there. The word of God was not only preached to them, but received by them; they welcome it, admitted the light of it, and submitted to the power of it: When they heard it, they sent Peter and John to visit them. If Peter had been, as some say he was, the prince of the apostles, he would have sent other apostles, or, if he had seen cause, would have gone himself of his own accord; but he was so far from this that he submitted to an order of the house, and, as a servant to the body, went wherever they sent him. Two apostles were sent, the two most eminent, to Samaria. They were sent to encourage Philip, to assist him, and strengthen his hands. Ministers in a higher station, and that excel in gifts and graces, should endeavor to be helpful to those in a lower sphere, and contribute to their comfort and usefulness.
Philip had done a masterful job in his work as an evangelist at Samaria, but he was only an evangelist; there were some peculiar powers reserved to the apostles, for the keeping up of the dignity of their office, and here we have an account of what was done by two of them there, Peter and John. The twelve kept together at Jerusalem (Acts 8:1), and soon the good tidings were brought them that Samaria had received the word of God (Acts 8:14), that a great harvest of souls was gathered, and was likely to be gathered to Christ there. The word of God was not only preached to them, but received by them; they welcome it, admitted the light of it, and submitted to the power of it: When they heard it, they sent Peter and John to visit them. If Peter had been, as some say he was, the prince of the apostles, he would have sent other apostles, or, if he had seen cause, would have gone himself of his own accord; but he was so far from this that he submitted to an order of the house, and, as a servant to the body, went wherever they sent him. Two apostles were sent, the two most eminent, to Samaria. They were sent to encourage Philip, to assist him, and strengthen his hands. Ministers in a higher station, and that excel in gifts and graces, should endeavor to be helpful to those in a lower sphere, and contribute to their comfort and usefulness.
Wednesday, October 6, 2010
Philip’s First Journey; Acts 8:5 – 13
Church History: 5Philip went down to a city in Samaria and proclaimed the Christ there. 6When the crowds heard Philip and saw the miraculous signs he did, they all paid close attention to what he said. 7With shrieks, evil spirits came out of many, and many paralytics and cripples were healed. 8So there was great joy in that city. 9Now for some time a man named Simon had practiced sorcery in the city and amazed all the people of Samaria. He boasted that he was someone great, 10and all the people, both high and low, gave him their attention and exclaimed, "This man is the divine power known as the Great Power." 11They followed him because he had amazed them for a long time with his magic. 12But when they believed Philip as he preached the good news of the kingdom of God and the name of Jesus Christ, they were baptized, both men and women. 13Simon himself believed and was baptized. And he followed Philip everywhere, astonished by the great signs and miracles he saw.
Philip was one of the seven, and his name stands in the list next to that of Stephen (Acts 6:5). The reason why Luke selects his labors for this place in the history, is because he was the first to preach the gospel in Samaria. Jesus had commanded them to testify first in Jerusalem; then in Judea; then in Samaria; and then to the uttermost part of the earth (Acts 1:8). Luke follows them in the regular execution of this program.
When Philip first entered the city of Samaria, the public mind was in a condition most unfavorable to the reception of the gospel. The practice of magical arts was quite common among the Jews and Samaritans of that age; and the masses of the people of all nations were very superstitious in reference to them. At the time now referred to, the people of Samaria were so completely under the influence of a magician, that one less bold than Philip would have had no hope of success in preaching the gospel to them. But he had confidence in the power of the gospel, and commenced his labors with a firm purpose. His success was far beyond what could have been anticipated.
The unmistakable reality of the miracles performed by Philip convinced the people that he was attended by the power of God; and that was enough to make them acknowledge the authority of God in what he communicated to them. In order that men may believe the Gospel, it is only necessary that they believe it to be, in reality, the word of God. But the Holy Spirit convinced them that what they heard was the word of God, by attending it with a sensible demonstration of the power of God. That they believed was but the natural result of what they saw and heard.8
The most significant triumph achieved on this occasion was that over Simon himself. The commentators nearly all agree that Simon's faith was not real, but feigned; and that the statement that he believed is made according to the appearance, and not according to the reality. They urge that subsequent developments prove the insincerity of his professions, and compel us to adopt this conclusion. It must be confessed, that at the time Philip might have been deceived by him; but this could not be said of Luke, who wrote subsequent to all the developments in the case. If his object was to describe the events as it appeared to Philip, he might retain, in the first instance, the mistake of Philip; but we would expect, on this supposition, a subsequent correction. No such correction, however, is given; neither is there any evidence that Luke intended to represent the case as it appeared to Philip. On the contrary, he speaks from his own stand-point, and had all the facts before him which we have before us. His statement, therefore, should control our judgment, and he says, not that Simon feigned belief, but that he believed. We conclude, then, that he did, in the true and proper sense of the word, believe.
Philip was one of the seven, and his name stands in the list next to that of Stephen (Acts 6:5). The reason why Luke selects his labors for this place in the history, is because he was the first to preach the gospel in Samaria. Jesus had commanded them to testify first in Jerusalem; then in Judea; then in Samaria; and then to the uttermost part of the earth (Acts 1:8). Luke follows them in the regular execution of this program.
When Philip first entered the city of Samaria, the public mind was in a condition most unfavorable to the reception of the gospel. The practice of magical arts was quite common among the Jews and Samaritans of that age; and the masses of the people of all nations were very superstitious in reference to them. At the time now referred to, the people of Samaria were so completely under the influence of a magician, that one less bold than Philip would have had no hope of success in preaching the gospel to them. But he had confidence in the power of the gospel, and commenced his labors with a firm purpose. His success was far beyond what could have been anticipated.
The unmistakable reality of the miracles performed by Philip convinced the people that he was attended by the power of God; and that was enough to make them acknowledge the authority of God in what he communicated to them. In order that men may believe the Gospel, it is only necessary that they believe it to be, in reality, the word of God. But the Holy Spirit convinced them that what they heard was the word of God, by attending it with a sensible demonstration of the power of God. That they believed was but the natural result of what they saw and heard.8
The most significant triumph achieved on this occasion was that over Simon himself. The commentators nearly all agree that Simon's faith was not real, but feigned; and that the statement that he believed is made according to the appearance, and not according to the reality. They urge that subsequent developments prove the insincerity of his professions, and compel us to adopt this conclusion. It must be confessed, that at the time Philip might have been deceived by him; but this could not be said of Luke, who wrote subsequent to all the developments in the case. If his object was to describe the events as it appeared to Philip, he might retain, in the first instance, the mistake of Philip; but we would expect, on this supposition, a subsequent correction. No such correction, however, is given; neither is there any evidence that Luke intended to represent the case as it appeared to Philip. On the contrary, he speaks from his own stand-point, and had all the facts before him which we have before us. His statement, therefore, should control our judgment, and he says, not that Simon feigned belief, but that he believed. We conclude, then, that he did, in the true and proper sense of the word, believe.
Tuesday, October 5, 2010
Persecution of the Church; Acts 8:1 - 4
Church History: 1And Saul was there, giving approval to his death. On that day a great persecution broke out against the church at Jerusalem, and all except the apostles were scattered throughout Judea and Samaria. 2Godly men buried Stephen and mourned deeply for him. 3But Saul began to destroy the church. Going from house to house, he dragged off men and women and put them in prison. 4Those who had been scattered preached the word wherever they went
Saul was pleased with Stephen being put to death, and approved it. Immediately following, the persecution arose on account of Stephen. The turmoil did not subside when Stephen was killed. Their anger continued against all Christians. They had become so embittered by the zeal and success of the apostles, and by their frequent charges of murder in putting the Son of God to death. They resolved at once to put an end to their progress and success. This was the first persecution against Christians; the first in a series that terminated only when the religion which they wished to destroy was fully established on the ruins of both Judaism and Paganism.
The Church was the collection of Christians who were now organized into a church. The church at Jerusalem was the first that was established.
Except for the apostles, the great mass of Christians scattered to other regions of Judea and Samaria. Probably, the other Christians fled from fear. Why the apostles, who were particularly in danger, did not flee also, is not stated by the historian. Having been, however, more fully instructed than the others, and having been taught their duty by the example and teaching of the Savior, they resolved, it seems, to remain and brave the fury of the persecutors. For them to have fled then would have exposed them, as leaders and founders of the new religion, to the charge of timidity and weakness. They therefore resolved to remain in the midst of their persecutors; and a merciful Providence watched over them, and defended them from harm. The dispersion extended not only to Judea and Samaria, but those who fled carried the gospel also to Phenice, and Cyprus, and Antioch, (Acts 11:19). There was a reason why this was permitted. The early converts were Jews. They had strong feelings of attachment to the city of Jerusalem, to the temple, and to the land of their fathers. Yet it was the design of the Lord Jesus that the gospel should be preached everywhere. To accomplish this, he suffered a persecution to rage; and they were scattered abroad, and bore his gospel to other cities and lands. Good thus came out of evil; and the first persecution resulted, as all others have done, in advancing the cause which was intended to be destroyed.2
Though persecution must not drive us from our work, yet it may send us to work elsewhere. Wherever the established believer is driven, he carries the knowledge of the gospel, and makes known the preciousness of Christ in every place. Where a simple desire of doing good influences the heart, it will be found impossible to shut a man out from all opportunities of usefulness.
Saul was pleased with Stephen being put to death, and approved it. Immediately following, the persecution arose on account of Stephen. The turmoil did not subside when Stephen was killed. Their anger continued against all Christians. They had become so embittered by the zeal and success of the apostles, and by their frequent charges of murder in putting the Son of God to death. They resolved at once to put an end to their progress and success. This was the first persecution against Christians; the first in a series that terminated only when the religion which they wished to destroy was fully established on the ruins of both Judaism and Paganism.
The Church was the collection of Christians who were now organized into a church. The church at Jerusalem was the first that was established.
Except for the apostles, the great mass of Christians scattered to other regions of Judea and Samaria. Probably, the other Christians fled from fear. Why the apostles, who were particularly in danger, did not flee also, is not stated by the historian. Having been, however, more fully instructed than the others, and having been taught their duty by the example and teaching of the Savior, they resolved, it seems, to remain and brave the fury of the persecutors. For them to have fled then would have exposed them, as leaders and founders of the new religion, to the charge of timidity and weakness. They therefore resolved to remain in the midst of their persecutors; and a merciful Providence watched over them, and defended them from harm. The dispersion extended not only to Judea and Samaria, but those who fled carried the gospel also to Phenice, and Cyprus, and Antioch, (Acts 11:19). There was a reason why this was permitted. The early converts were Jews. They had strong feelings of attachment to the city of Jerusalem, to the temple, and to the land of their fathers. Yet it was the design of the Lord Jesus that the gospel should be preached everywhere. To accomplish this, he suffered a persecution to rage; and they were scattered abroad, and bore his gospel to other cities and lands. Good thus came out of evil; and the first persecution resulted, as all others have done, in advancing the cause which was intended to be destroyed.2
Though persecution must not drive us from our work, yet it may send us to work elsewhere. Wherever the established believer is driven, he carries the knowledge of the gospel, and makes known the preciousness of Christ in every place. Where a simple desire of doing good influences the heart, it will be found impossible to shut a man out from all opportunities of usefulness.
Monday, October 4, 2010
The Case of Ananias and Sapphira; Acts 5:1 – 10
Church History: 1Now a man named Ananias, together with his wife Sapphira, also sold a piece of property. 2With his wife's full knowledge he kept back part of the money for himself, but brought the rest and put it at the apostles' feet. 3Then Peter said, "Ananias, how is it that Satan has so filled your heart that you have lied to the Holy Spirit and have kept for yourself some of the money you received for the land? 4Didn't it belong to you before it was sold? And after it was sold, wasn't the money at your disposal? What made you think of doing such a thing? You have not lied to men but to God." 5When Ananias heard this, he fell down and died. And great fear seized all who heard what had happened. 6Then the young men came forward, wrapped up his body, and carried him out and buried him. 7About three hours later his wife came in, not knowing what had happened. 8Peter asked her, "Tell me, is this the price you and Ananias got for the land?" "Yes," she said, "that is the price." 9Peter said to her, "How could you agree to test the Spirit of the Lord? Look! The feet of the men who buried your husband are at the door, and they will carry you out also." 10At that moment she fell down at his feet and died. Then the young men came in and, finding her dead, carried her out and buried her beside her husband. 11Great fear seized the whole church and all who heard about these events.
The sin of Ananias and Sapphira was, that they were ambitious of being thought of as true disciples, when they were not. Hypocrites may deny themselves, may forego their worldly advantage in one instance, with a prospect of finding their account in something else. They were covetous of the wealth of the world, and distrustful of God and his providence. They thought they might serve both God and have material wealth They thought to deceive the apostles. The Spirit of God in Peter discerned the principle of unbelief reigning in the heart of Ananias. But whatever Satan might suggest, he could not have filled the heart of Ananias with this wickedness had he not been consenting. The falsehood was an attempt to deceive the Spirit of truth, who so manifestly spoke and acted by the apostles. The crime of Ananias was not his retaining part of the price of the land; he might have kept it all, had he pleased; but his attempt to mislead the apostles with an awful lie, from a desire to make a vain show, joined with covetousness. But if we think we can mislead God, we put ourselves in a fatal position concerning our own souls. How sad to see those who quicken one another to that which is good, harden one another in that which is evil! How hateful falsehood is to the God of truth. We should not only shun a direct lie, but also all advantages from the use of doubtful expressions, and double meaning in our speech
The sin of Ananias and Sapphira was, that they were ambitious of being thought of as true disciples, when they were not. Hypocrites may deny themselves, may forego their worldly advantage in one instance, with a prospect of finding their account in something else. They were covetous of the wealth of the world, and distrustful of God and his providence. They thought they might serve both God and have material wealth They thought to deceive the apostles. The Spirit of God in Peter discerned the principle of unbelief reigning in the heart of Ananias. But whatever Satan might suggest, he could not have filled the heart of Ananias with this wickedness had he not been consenting. The falsehood was an attempt to deceive the Spirit of truth, who so manifestly spoke and acted by the apostles. The crime of Ananias was not his retaining part of the price of the land; he might have kept it all, had he pleased; but his attempt to mislead the apostles with an awful lie, from a desire to make a vain show, joined with covetousness. But if we think we can mislead God, we put ourselves in a fatal position concerning our own souls. How sad to see those who quicken one another to that which is good, harden one another in that which is evil! How hateful falsehood is to the God of truth. We should not only shun a direct lie, but also all advantages from the use of doubtful expressions, and double meaning in our speech
Friday, October 1, 2010
Stephen’s Address To The Sanhedrin; Acts 7: 1 – 29 – Part 2
Church History: Stephen was charged as a blasphemer of God, and an apostate from the church; therefore he shows that he is a son of Abraham, and values himself on it. The slow steps by which the promise made to Abraham advanced toward performance, plainly show that it had a spiritual meaning, and that the land intended was the heavenly. God owned Joseph in his troubles, and was with him by the power of his Spirit, both on his own mind by giving him comfort, and on those he was concerned with, by giving him favor in their eyes. Stephen reminds the Jews of their mean beginning as a check to priding themselves in the glories of that nation. Likewise of the wickedness of the patriarchs of their tribes, in envying their brother Joseph; and the same spirit was still working in them toward Christ and his ministers. The faith of the patriarchs, in desiring to be buried in the land of Canaan, plainly showed they had regard to the heavenly country. We know the nature and effects of justifying faith. We should study the character of the father of the faithful. His calling shows the power and freeness of Divine grace, and the nature of conversion. Here also we see that outward forms and distinctions are as nothing, compared with separation from the world, and devotedness to God.7
Let us not be discouraged at the slowness of the fulfilling of God's promises. Suffering times often are growing times with the church. God is preparing for his people's deliverance, when their day is darkest, and their distress deepest. Moses was exceeding fair, "fair toward God;" it is the beauty of holiness which is in God's sight of great price. He was wonderfully preserved in his infancy; for God will take special care of those of whom he designs to make special use. And did he thus protect the child Moses? Much more will he secure the interests of his holy child Jesus, from the enemies who are gathered together against him. They persecuted Stephen for disputing in defense of Christ and his gospel: in opposition to these they set up Moses and his law. They may understand, if they do not willfully shut their eyes against the light that God will, by this Jesus, deliver them out of a worse slavery than that of Egypt. Although men prolong their own miseries, yet the Lord will take care of his servants, and effect his own designs of mercy
Let us not be discouraged at the slowness of the fulfilling of God's promises. Suffering times often are growing times with the church. God is preparing for his people's deliverance, when their day is darkest, and their distress deepest. Moses was exceeding fair, "fair toward God;" it is the beauty of holiness which is in God's sight of great price. He was wonderfully preserved in his infancy; for God will take special care of those of whom he designs to make special use. And did he thus protect the child Moses? Much more will he secure the interests of his holy child Jesus, from the enemies who are gathered together against him. They persecuted Stephen for disputing in defense of Christ and his gospel: in opposition to these they set up Moses and his law. They may understand, if they do not willfully shut their eyes against the light that God will, by this Jesus, deliver them out of a worse slavery than that of Egypt. Although men prolong their own miseries, yet the Lord will take care of his servants, and effect his own designs of mercy
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