R O
M A N S
CHAP. XIII.
There
are three good lessons taught us in this chapter, where the apostle enlarges
more upon his precepts than he had done in the foregoing chapter, finding them
more needful to be fully pressed. I. A lesson of subjection to lawful
authority, ver. 1-6. II. A lesson of justice and love to our brethren, ver.
7-10. III. A lesson of sobriety and godliness in ourselves, ver. 11 to the
end.
|
Obedience
to Magistrates Enforced.
|
A. D. 58.
|
|
|
1 Let every soul be subject unto the higher
powers. For there is no power but of God: the powers that be are ordained of
God. 2 Whosoever therefore resisteth the power, resisteth the
ordinance of God: and they that resist shall receive to themselves
damnation. 3 For rulers are not a terror to good works, but to the
evil. Wilt thou then not be afraid of the power? do that which is good, and
thou shalt have praise of the same: 4 For he is the minister of
God to thee for good. But if thou do that which is evil, be afraid; for he
beareth not the sword in vain: for he is the minister of God, a revenger to execute
wrath upon him that doeth evil. 5 Wherefore ye must needs
be subject, not only for wrath, but also for conscience sake. 6
For for this cause pay ye tribute also: for they are God's ministers,
attending continually upon this very thing.
We are here taught how to conduct ourselves towards magistrates, and those
that are in authority over us, called here the higher powers,
intimating their authority (they are powers), and their dignity (they are
higher powers), including not only the king as supreme, but all inferior
magistrates under him: and yet it is expressed, not by the persons that are in
that power, but the place of power itself, in which they are. However the
persons themselves may be wicked, and of those vile persons whom the citizen
of Zion contemneth (Ps. xv. 4), yet the just power which they have must be
submitted to and obeyed. The apostle had taught us, in the foregoing chapter,
not to avenge ourselves, nor to recompense evil for evil; but, lest it should
seem as if this did cancel the ordinance of a civil magistracy among
Christians, he takes occasion to assert the necessity of it, and of the due
infliction of punishment upon evil doers, however it may look like
recompensing evil for evil. Observe,
I. The duty enjoined: Let every soul be subject. Every soul--every
person, one as well as another, not excluding the clergy, who call themselves
spiritual persons, however the church of Rome may not only exempt such from
subjection to the civil powers, but place them in authority above them, making
the greatest princes subject to the pope, who thus exalteth himself above all
that is called God.--Every soul. Not that our consciences are to be
subjected to the will of any man. It is God's prerogative to make laws
immediately to bind conscience, and we must render to God the things that are
God's. But it intimates that our subjection must be free and voluntary,
sincere and hearty. Curse not the king, no, not in thy thought, Eccl.
x. 20. To compass and imagine are treason begun. The subjection of soul here
required includes inward honour (1 Pet. ii. 17) and outward reverence and
respect, both in speaking to them and in speaking of them--obedience to their
commands in things lawful and honest, and in other things a patient subjection
to the penalty without resistance--a conformity in every thing to the place
and duty of subjects, bringing our minds to the relation and condition, and
the inferiority and subordination of it. "They are higher powers;
be content they should be so, and submit to them accordingly." Now there
was good reason for the pressing of this duty of subjection to civil
magistrates, 1. Because of the reproach which the Christian religion lay under
in the world, as an enemy to public peace, order, and government, as a sect
that turned the world upside down, and the embracers of it as enemies to Cæsar,
and the more because the leaders were Galileans--an old slander. Jerusalem was
represented as a rebellious city, hurtful to kings and provinces, Ezra
iv. 15, 16. Our Lord Jesus was so reproached, though he told them his kingdom
was not of this world: no marvel, then, if his followers have been loaded in
all ages with the like calumnies, called factious, seditious, and turbulent,
and looked upon as the troublers of the land, their enemies having found such
representations needful for the justifying of their barbarous rage against
them. The apostle therefore, for the obviating of this reproach and the
clearing of Christianity from it, shows that obedience to civil magistrates is
one of the laws of Christ, whose religion helps to make people good subjects;
and it was very unjust to charge upon Christianity that faction and rebellion
to which its principles and rules are so directly contrary. 2. Because of the
temptation which the Christians lay under to be otherwise affected to civil
magistrates, some of them being originally Jews, and so leavened with a
principle that it was unmeet for any of the seed of Abraham to be subject to
one of another nation--their king must be of their brethren, Deut. xvii. 15.
Besides, Paul had taught them that they were not under the law, they
were made free by Christ. Lest this liberty should be turned into
licentiousness, and misconstrued to countenance faction and rebellion, the
apostle enjoins obedience to civil government, which was the more necessary to
be pressed now because the magistrates were heathens and unbelievers, which
yet did not destroy their civil power and authority. Besides, the civil powers
were persecuting powers; the body of the law was against them.
II. The reasons to enforce this duty. Why must we be subject?
1. For wrath's sake. Because of the danger we run ourselves into by
resistance. Magistrates bear the sword, and to oppose them is to hazard all
that is dear to us in this world; for it is to no purpose to contend with him
that bears the sword. The Christians were then in those persecuting times
obnoxious to the sword of the magistrate for their religion, and they needed
not make themselves more obnoxious by their rebellion. The least show of
resistance or sedition in a Christian would soon be aggravated and improved,
and would be very prejudicial to the whole society; and therefore they had
more need than others to be exact in their subjection, that those who had so
much occasion against them in the matter of their God might have no other
occasion. To this head must that argument be referred (v. 2), Those
that resist shall receive to themselves damnation: krima
lhyontai, they shall be called to an account for it.
God will reckon with them for it, because the resistance reflects upon him.
The magistrates will reckon with them for it. They will come under the lash of
the law, and will find the higher powers too high to be trampled upon, all
civil governments being justly strict and severe against treason and
rebellion; so it follows (v. 3), Rulers are a terror. This is a
good argument, but it is low for a Christian.
2. We must be subject, not only for wrath, but for conscience' sake;
not so much formidine pœnæ--from the fear of punishment, as virtutis
amore--from the love of virtue. This makes common civil offices acceptable
to God, when they are done for conscience' sake, with an eye to God, to
his providence putting us into such relations, and to his precept making
subjection the duty of those relations. Thus the same thing may be done from a
very different principle. Now to oblige conscience to this subjection he
argues, v. 1-4, 6,
(1.) From the institution of magistracy: There is no power but of God.
God as the ruler and governor of the world hath appointed the ordinance of
magistracy, so that all civil power is derived from him as from its original,
and he hath by his providence put the administration into those hands,
whatever they are that have it. By him kings reign, Prov. viii. 15. The
usurpation of power and the abuse of power are not of God, for he is not the
author of sin; but the power itself is. As our natural powers, though often
abused and made instruments of sin, are from God's creating power, so civil
powers are from God's governing power. The most unjust and oppressive princes
in the world have no power but what is given them from above (John xix. 11),
the divine providence being in a special manner conversant about those changes
and revolutions of governments which have such an influence upon states and
kingdoms, and such a multitude of particular persons and smaller communities.
Or, it may be meant of government in general: it is an instance of God's
wisdom, power, and goodness, in the management of mankind, that he has
disposed them into such a state as distinguishes between governors and
governed, and has not left them like the fishes of the sea, where the greater
devour the less. He did herein consult the benefit of his creatures.--The
powers that be: whatever the particular form and method of government
are--whether by monarchy, aristocracy, or democracy--wherever the governing
power is lodged, it is an ordinance of God, and it is to be received and
submitted to accordingly; though immediately an ordinance of man (1 Pet. ii.
13), yet originally an ordinance of God.--Ordained of God--tetagmenai;
a military word, signifying not only the ordination of magistrates, but the
subordination of inferior magistrates to the supreme, as in an army; for among
magistrates there is a diversity of gifts, and trusts, and services. Hence it
follows (v. 2) that whosoever resisteth the power resisteth the
ordinance of God. There are other things from God that are the greatest
calamities; but magistracy is from God as an ordinance, that is, it is a great
law, and it is a great blessing: so that the children of Belial, that will not
endure the yoke of government, will be found breaking a law and despising a
blessing. Magistrates are therefore called gods (Ps. lxxxii. 6), because they
bear the image of God's authority. And those who spurn at their power reflect
upon God himself. This is not at all applicable to the particular rights of
kings and kingdoms, and the branches of their constitution; nor can any
certain rule be fetched from this for the modelling of the original contracts
between the governors and governed; but it is intended for direction to
private persons in their private capacity, to behave themselves quietly and
peaceably in the sphere in which God has set them, with a due regard to the
civil powers which God in his providence has set over them, 1 Tim. ii. 1, 2.
Magistrates are here again and again called God's ministers. He is the minister
of God, v. 4, 6. Magistrates are in a more peculiar manner God's
servants; the dignity they have calls for duty. Though they are lords to us,
they are servants to God, have work to do for him, and an account to render to
him. In the administration of public justice, the determining of quarrels, the
protecting of the innocent, the righting of the wronged, the punishing of
offenders, and the preserving of national peace and order, that every man may
not do what is right in his own eyes--in these things it is that magistrates
act as God's ministers. As the killing of an inferior magistrate, while he is
actually doing his duty, is accounted treason against the prince, so the
resisting of any magistrates in the discharge of these duties of their place
is the resisting of an ordinance of God.
(2.) From the intention of magistracy: Rulers are not a terror to good
works, but to the evil, &c. Magistracy was designed to be,
[1.] A terror to evil works and evil workers. They bear the sword; not only
the sword of war, but the sword of justice. They are heirs of restraint,
to put offenders to shame; Laish wanted such, Judg. xviii. 7. Such is the
power of sin and corruption that many will not be restrained from the greatest
enormities, and such as are most pernicious to human society, by any regard to
the law of God and nature or the wrath to come; but only by the fear of
temporal punishments, which the wilfulness and perverseness of degenerate
mankind have made necessary. Hence it appears that laws with penalties for the
lawless and disobedient (1 Tim. i. 9) must be constituted in Christian
nations, and are agreeable with, and not contradictory to, the gospel. When
men are become such beasts, such ravenous beasts, one to another, they must be
dealt with accordingly, taken and destroyed in terrorem--to deter others.
The horse and the mule must thus be held in with bit and bridle. In this work
the magistrate is the minister of God, v. 4. He acts as God's
agent, to whom vengeance belongs; and therefore must take heed of infusing
into his judgments any private personal resentments of his own.--To execute
wrath upon him that doeth evil. In this the judicial processes of the most
vigilant faithful magistrates, though some faint resemblance and prelude of
the judgments of the great day, yet come far short of the judgment of God:
they reach only to the evil act, can execute wrath only on him that doeth
evil: but God's judgment extends to the evil thought, and is a discerner of
the intents of the heart.--He beareth not the sword in vain. It is not
for nothing that God hath put such a power into the magistrate's hand; but it
is intended for the restraining and suppressing of disorders. And therefore,
"If thou do that which is evil, which falls under the cognizance
and censure of the civil magistrate, be afraid; for civil powers have
quick eyes and long arms." It is a good thing when the punishment of
malefactors is managed as an ordinance of God, instituted and appointed by
him. First, As a holy God, that hates sin, against which, as it appears
and puts up its head, a public testimony is thus borne. Secondly, As
King of nations, and the God of peace and order, which are hereby preserved. Thirdly,
As the protector of the good, whose persons, families, estates, and names, are
by this means hedged about. Fourthly, As one that desires not the
eternal ruin of sinners, but by the punishment of some would terrify others,
and so prevent the like wickedness, that others may hear and fear, and do no
more presumptuously. Nay, it is intended for a kindness to those that are
punished, that by the destruction of the flesh the spirit may be saved in the
day of the Lord Jesus.
[2.] A praise to those that do well. Those that keep in the way of their duty
shall have the commendation and protection of the civil powers, to their
credit and comfort. "Do that which is good (v. 3), and thou
needest not be afraid of the power, which, though terrible, reaches
none but those that by their own sin make themselves obnoxious to it; the fire
burns only that which is combustible: nay, thou shalt have praise of it."
This is the intention of magistracy, and therefore we must, for conscience'
sake, be subject to it, as a constitution designed for the public good, to
which all private interests must give way. But pity it is that ever this
gracious intention should be perverted, and that those who bear the sword,
while they countenance and connive at sin, should be a terror to those who do
well. But so it is, when the vilest men are exalted (Ps. xii. 1, 8); and yet
even then the blessing and benefit of a common protection, and a face of
government and order, are such that it is our duty in that case rather to
submit to persecution for well-doing, and to take it patiently, than by any
irregular and disorderly practices to attempt a redress. Never did sovereign
prince pervert the ends of government as Nero did, and yet to him Paul
appealed, and under him had the protection of the law and the inferior
magistrates more than once. Better a bad government than none at all.
(3.) From our interest in it: "He is the minister of God to thee for
good. Thou hast the benefit and advantage of the government, and therefore
must do what thou canst to preserve it, and nothing to disturb it."
Protection draws allegiance. If we have protection from the government, we owe
subjection to it; by upholding the government, we keep up our own hedge. This
subjection is likewise consented to by the tribute we pay (v. 6):
"For this cause pay you tribute, as a testimony of your
submission, and an acknowledgment that in conscience you think it to be due.
You do by paying taxes contribute your share to the support of the power; if
therefore you be not subject, you do but pull down with one hand what you
support with the other; and is that conscience?" "By your paying
tribute you not only own the magistrate's authority, but the blessing of that
authority to yourselves, a sense of which you thereby testify, giving him that
as a recompence for the great pains he takes in the government; for honour is
a burden: and, if he do as he ought, he is attending continually upon this
very thing, for it is enough to take up all a man's thoughts and time, in
consideration of which fatigue, we pay tribute, and must be subject."--Pay
you tribute, forouV teleite.
He does not say, "You give it as an alms," but, "You pay it as
a just debt, or lend it to be repaid in all the blessings and advantages of
public government, of which you reap the benefit." This is the lesson the
apostle teaches, and it becomes all Christians to learn and practise it, that
the godly in the land may be found (whatever others are) the quiet and the
peaceable in the land.
|
Justice
and Charity.
|
A. D. 58.
|
|
|
7 Render therefore to all their dues: tribute
to whom tribute is due; custom to whom custom; fear to whom fear;
honour to whom honour. 8 Owe no man any thing, but to love one
another: for he that loveth another hath fulfilled the law. 9 For
this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not
steal, Thou shalt not bear false witness, Thou shalt not covet; and if there
be any other commandment, it is briefly comprehended in this saying,
namely, Thou shalt love thy neighbour as thyself. 10 Love worketh
no ill to his neighbour: therefore love is the fulfilling of the law.
We are here taught a lesson of justice and charity.
I. Of justice (v. 7): Render therefore to all their dues,
especially to magistrates, for this refers to what goes before; and likewise
to all with whom we have to do. To be just is to give to all their due, to
give every body his own. What we have we have as stewards; others have an
interest in it, and must have their dues. "Render to God his due in the
first place, to yourselves, to you families, your relations, to the
commonwealth, to the church, to the poor, to those that you have dealings with
in buying, selling, exchanging, &c. Render to all their dues; and that
readily and cheerfully, not tarrying till you are by law compelled to
it." He specifies, 1. Due taxes: Tribute to whom tribute is due,
custom to whom custom. Most of the countries where the gospel was first
preached were subject at this time to the Roman yoke, and were made provinces
of the empire. He wrote this to the Romans, who, as they were rich, so they
were drained by taxes and impositions, to the just and honest payment of which
they are here pressed by the apostle. Some distinguish between tribute and
custom, understanding by the former constant standing taxes, and by the latter
those which were occasionally required, both which are to be faithfully and
conscientiously paid as they become legally due. Our Lord was born when his
mother went to be taxed; and he enjoined the payment of tribute to Cæsar.
Many, who in other things seem to be just, yet make no conscience of this, but
pass it off with a false ill-favoured maxim, that it is no sin to cheat the
king, directly contrary to Paul's rule, Tribute to whom tribute is due.
2. Due respect: Fear to whom fear, honour to whom honour. This sums up
the duty which we owe not only to magistrates, but to all superiors, parents,
masters, all that are over us in the Lord, according to the fifth commandment:
Honour thy father and mother. Compare Lev. xix. 3, You shall fear
every man his mother and his father; not with a fear of amazement, but a
loving, reverent, respectful, obediential fear. Where there is not this
respect in the heart to our superiors, no other duty will be paid aright. 3.
Due payment of debts (v. 8): "Owe no man any thing; that
is, do not continue in any one's debt, while you are able to pay it, further
than by, at least, the tacit consent of the person to whom you are indebted.
Give every one his own. Do not spend that upon yourselves, which you owe to
others." The wicked borroweth, and payeth not again, Ps. xxxvii.
21. Many that are very sensible of the trouble think little of the sin of
being in debt.
II. Of charity: Owe no man any thing; ofeilete--you
do owe no man any thing; so some read it: "Whatever you owe to any
relation, or to any with whom you have to do, it is eminently summer up and
included in this debt of love. But to love one another, this is a debt
that must be always in the paying, and yet always owing." Love is a debt.
The law of God and the interest of mankind make it so. It is not a thing which
we are left at liberty about, but it is enjoined us, as the principle and
summary of all duty owing one to another; for love is the fulfilling of the
law; not perfectly, but it is a good step towards it. It is inclusive of
all the duties of the second table, which he specifies, v. 9, and these
suppose the love of God. See 1 John iv. 20. If the love be sincere, it is
accepted as the fulfilling of the law. Surely we serve a good master,
that has summed up all our duty in one word, and that a short word and a sweet
word--love, the beauty and harmony of the universe. Loving and being
loved is all the pleasure, joy, and happiness, of an intelligent being. God
is love (1 John iv. 16), and love is his image upon the soul: where it is,
the soul is well moulded, and the heart fitted for every good work. Now, to
prove that love is the fulfilling of the law, he gives us, 1. An induction of
particular precepts, v. 9. He specifies the last five of the ten
commandments, which he observes to be all summed up in this royal law, Thou
shalt love thy neighbour as thyself--with an as of quality, not of
equality--"with the same sincerity that thou lovest thyself, though not
in the same measure and degree." He that loves his neighbour as himself
will be desirous of the welfare of his neighbour's body, goods, and good name,
as of his own. On this is built that golden rule of doing as we would be done
by. Were there no restraints of human laws in these things, no punishments
incurred (which the malignity of human nature hath made necessary), the law of
love would of itself be effectual to prevent all such wrongs and injuries, and
to keep peace and good order among us. In the enumeration of these
commandments, the apostle puts the seventh before the sixth, and mentions this
first, Thou shalt not commit adultery; for though this commonly goes
under the name of love (pity it is that so good a word should be so abused)
yet it is really as great a violation of it as killing and stealing is, which
shows that true brotherly love is love to the souls of our brethren in the
first place. He that tempts others to sin, and defiles their minds and
consciences, though he may pretend the most passionate love (Prov. vii. 15,
18), does really hate them, just as the devil does, who wars against the soul.
2. A general rule concerning the nature of brotherly love: Love worketh no
ill (v. 10)-- he that walks in love, that is actuated and governed
by a principle of love, worketh no ill; he neither practises nor
contrives any ill to his neighbour, to any one that he has any thing to
do with: ouk ergazetai.
The projecting of evil is in effect the performing of it. Hence devising
iniquity is called working evil upon the bed, Mic. ii. 1. Love intends
and designs no ill to any body, is utterly against the doing of that which may
turn to the prejudice, offence, or grief of any. It worketh no ill;
that is, it prohibits the working of any ill: more is implied than is
expressed; it not only worketh no ill, but it worketh all the good that may
be, deviseth liberal things. For it is a sin not only to devise evil against
thy neighbour, but to withhold good from those to whom it is due; both are
forbidden together, Prov. iii. 27-29. This proves that love is the fulfilling
of the law, answers all the end of it; for what else is that but to restrain
us from evil-doing, and to constrain us to well-doing? Love is a living active
principle of obedience to the whole law. The whole law is written in the
heart, if the law of love be there.
|
The
Christian Directory.
|
A. D. 58.
|
|
|
11 And that, knowing the time, that now it
is high time to awake out of sleep: for now is our salvation nearer
than when we believed. 12 The night is far spent, the day is at
hand: let us therefore cast off the works of darkness, and let us put on the
armour of light. 13 Let us walk honestly, as in the day; not in
rioting and drunkenness, not in chambering and wantonness, not in strife and
envying. 14 But put ye on the Lord Jesus Christ, and make not
provision for the flesh, to fulfil the lusts thereof.
We are here taught a lesson of sobriety and godliness in ourselves. Our main
care must be to look to ourselves. Four things we are here taught, as a
Christian's directory for his day's work: when to awake, how to dress
ourselves, how to walk, and what provision to make.
I. When to awake: Now it is high time to awake (v. 11), to awake
out of the sleep of sin (for a sinful condition is a sleeping condition), out
of the sleep of carnal security, sloth and negligence, out of the sleep of
spiritual death, and out of the sleep of spiritual deadness; both the wise and
foolish virgins slumbered and slept, Matt. xxv. 5. We have need to be often
excited and stirred up to awake. The word of command to all Christ's disciples
is, Watch. "Awake--be concerned about your souls and your eternal
interest; take heed of sin, be ready to, and serious in, that which is good,
and live in a constant expectation of the coming of our Lord.
Considering," 1. "The time we are cast into: Knowing the time.
Consider what time of day it is with us, and you will see it is high time to
awake. It is gospel time, it is the accepted time, it is working time; it is a
time when more is expected than was in the times of that ignorance which God
winked at, when people sat in darkness. It is high time to awake; for the sun
has been up a great while, and shines in our faces. Have we this light to
sleep in? See 1 Thess. v. 5, 6. It is high time to awake; for others are awake
and up about us. Know the time to be a busy time; we have a great deal of work
to do, and our Master is calling us to it again and again. Know the time to be
a perilous time. We are in the midst of enemies and snares. It is high time to
awake, for the Philistines are upon us; our neighbour's house is on fire, and
our own in danger. It is time to awake, for we have slept enough (1 Pet. iv.
3), high time indeed, for behold the bridegroom cometh." 2.
"The salvation we are upon the brink of: Now is our salvation nearer
than when we believed--than when we first believed, and so took upon us
the profession of Christianity. The eternal happiness we chose for our portion
is now nearer to us than it was when we became Christians. Let us mind our way
and mend our pace, for we are now nearer our journey's end than we were when
we had our first love. The nearer we are to our centre the quicker should our
motion be. Is there but a step between us and heaven, and shall we be so very
slow and dull in our Christian course, and move so heavily? The more the days
are shortened, and the more grace is increased, the nearer is our salvation,
and the more quick and vigorous we should be in our spiritual motions."
II. How to dress ourselves. This is the next care, when we are awake and up:
"The night is far spent, the day is at hand; therefore it is time
to dress ourselves. Clearer discoveries will be quickly made of gospel grace
than have been yet made, as light gets ground. The night of Jewish rage and
cruelty is just at an end; their persecuting power is near a period; the day
of our deliverance from them is at hand, that day of redemption which Christ
promised, Luke xxi. 28. And the day of our complete salvation, in the heavenly
glory, is at hand. Observe then,"
1. "What we must put off; put off our night-clothes, which it is a shame
to appear abroad in: Cast off the works of darkness." Sinful works
are works of darkness; they come from the darkness of ignorance and mistake,
they covet the darkness of privacy and concealment, and they end in the
darkness of hell and destruction. "Let us therefore, who are of the day,
cast them off; not only cease from the practice of them, but detest and abhor
them, and have no more to do with them. Because eternity is just at the door,
let us take heed lest we be found doing that which will then make against
us," 2 Pet. iii. 11, 14.
2. "What we must put on." Our care must be wherewithal we shall
be clothed, how shall we dress our souls? (1.) Put on the armour of
light. Christians are soldiers in the midst of enemies, and their life a
warfare, therefore their array must be armour, that they may stand upon their
defence--the armour of God, to which we are directed, Eph. vi. 13,
&c. A Christian may reckon himself undressed if he be unarmed. The graces
of the Spirit are this armour, to secure the soul from Satan's temptations and
the assaults of this present evil world. This is called the armour of light,
some think alluding to the bright glittering armour which the Roman soldiers
used to wear; or such armour as it becomes us to wear in the day-light. The
graces of the Spirit are suitable splendid ornaments, are in the sight of God
of great price. (2.) Put on the Lord Jesus Christ, v. 14. This
stands in opposition to a great many base lusts, mentioned v. 13. Rioting
and drunkenness must be cast off: one would think it should follows, but,
"Put on sobriety, temperance, chastity," the opposite virtues: no,
"Put on Christ, this includes all. Put on the righteousness of
Christ for justification; be found in him (Phil. iii. 9) as a man is found in
his clothes; put on the priestly garments of the elder brother, that in them
you may obtain the blessing. Put on the spirit and grace of Christ for
sanctification; put on the new man (Eph. iv. 24); get the habit of
grace confirmed, the acts of it quickened." Jesus Christ is the best
clothing for Christians to adorn themselves with, to arm themselves with; it
is decent, distinguishing, dignifying, and defending. Without Christ, we are
naked, deformed; all other things are filthy rages, fig-leaves, a sorry
shelter. God has provided us coats of skins--large, strong, warm, and durable.
By baptism we have in profession put on Christ, Gal. iii. 27. Let us do it in
truth and sincerity. The Lord Jesus Christ. "Put him on as Lord to
rule you, as Jesus to save you, and in both as Christ, anointed and appointed
by the Father to this ruling saving work."
III. How to walk. When we are up and dressed, we are not to sit still in an
affected closeness and privacy, as monks and hermits. What have we good
clothes for, but to appear abroad in them?--Let us walk. Christianity
teaches us how to walk so as to please God, whose eye is upon us: 1 Thess. iv.
1, Walk honestly as in the day. Compare Eph. v. 8, Walk as children
of light. Our conversation must be as becomes the gospel. Walk
honestly; euschmonwV--decently
and becomingly, so as to credit your profession, and to adorn the doctrine of
God our Saviour, and recommend religion in its beauty to others. Christians
should be in a special manner careful to conduct themselves well in those
things wherein men have an eye upon them, and to study that which is lovely
and of good report. Particularly, here are three pairs of sins we are
cautioned against:-- 1. We must not walk in rioting and drunkenness; we
must abstain from all excess in eating and drinking. We must not give the
least countenance to revelling, nor indulge our sensual appetite in any
private excesses. Christians must not overcharge their hearts with surfeiting
and drunkenness, Luke xxi. 34. This is not walking as in the day; for those
that are drunk are drunk in the night, 1 Thess. v. 7. 2. Not in
chambering and wantonness; not in any of those lusts of the flesh, those
works of darkness, which are forbidden in the seventh commandment. Downright
adultery and fornication are the chambering forbidden. Lascivious thoughts and
affections, lascivious looks, words, books, sons, gestures, dances,
dalliances, which lead to, and are degrees of, that uncleanness, are the
wantonness here forbidden--whatsoever transgresseth the pure and sacred law of
chastity and modesty. 3. Not in strife and envying. These are also
works of darkness; for, though the acts and instances of strife and envy are
very common, yet none are willing to own the principles, or to acknowledge
themselves envious and contentious. It may be the lot of the best saints to be
envied and striven with; but to strive and to envy ill becomes the disciples
and followers of the peaceable and humble Jesus. Where there are riot and
drunkenness, there usually are chambering and wantonness, and strife and envy.
Solomon puts them all together, Prov. xxiii. 29, &c. Those that tarry long
at the wine (v. 30) have contentions and wounds without cause (v.
29) and their eyes behold strange women, v. 33.
IV. What provision to make (v. 14): "Make not provision for the
flesh. Be not careful about the body." Our great care must be to
provide for our souls; but must we take no care about our bodies? Must we not
provide for them, when they need it? Yes, but two things are here forbidden:--
1. Perplexing ourselves with an inordinate care, intimated in these words, pronoian
mh poieisqe. "Be not solicitous in forecasting
for the body; do not stretch your wits, nor set your thoughts upon the
tenter-hooks, in making this provision; be not careful and cumbered about it;
do not take thought," Matt. vi. 31. It forbids an anxious
encumbering care. 2. Indulging ourselves in an irregular desire. We are not
forbidden barely to provide for the body (it is a lamp that must be supplied
with oil), but we are forbidden to fulfil the lusts thereof. The necessities
of the body must be considered, but the lusts of it must not be gratified.
Natural desires must be answered, but wanton appetites must be checked and
denied. To ask meat for our necessities is duty: we are taught to pray for
daily bread; but to ask meat for our lusts is provoking, Ps. lxxviii. 18.
Those who profess to walk in the spirit must not fulfil the lusts of the
flesh, Gal. v. 16.
Contents
|
Next
Section
