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<TITLE>Matthew Henry's Complete Commentary on the Whole Bible [Romans XII].</TITLE>
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<center><h1>Matthew Henry's Complete Commentary
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on the Whole Bible</h1>
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[<A HREF="MHC00000.HTM">Table of Contents</A>]<BR>
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Matthew Henry<BR><I>Commentary on the Whole Bible</I> (1721)
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<!-- (Begin Body) -->
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<CENTER>
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<BR><FONT SIZE=+3><B>R O M A N S.</B></FONT>
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<BR>
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<BR><FONT SIZE=+2>CHAP. XII.</FONT>
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<HR SIZE=1 WIDTH=50>
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</CENTER>
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<FONT SIZE=-1>
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<P>
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The apostle, having at large cleared and confirmed the prime
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fundamental doctrines of Christianity, comes in the next place to press
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the principal duties. We mistake our religion if we look upon it only
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as a system of notions and a guide to speculation. No, it is a
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practical religion, that tends to the right ordering of the
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conversation. It is designed not only to inform our judgments, but to
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reform our hearts and lives. From the method of the apostle's writing
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in this, as in some other of the epistles (as from the management of
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the principal ministers of state in Christ's kingdom) the stewards of
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the mysteries of God may take direction how to divide the word of
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truth: not to press duty abstracted from privilege, nor privilege
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abstracted from duty; but let both go together, with a complicated
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design, they will greatly promote and befriend each other. The duties
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are drawn from the privileges, by way of inference. The foundation of
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Christian practice must be laid in Christian knowledge and faith. We
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must first understand how we receive Christ Jesus the Lord, and then we
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shall know the better how to walk in him. There is a great deal of duty
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prescribed in this chapter. The exhortations are short and pithy,
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briefly summing up what is good, and what the Lord our God in Christ
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requires of us. It is an abridgment of the Christian directory, an
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excellent collection of rules for the right ordering of the
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conversation, as becomes the gospel. It is joined to the foregoing
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discourse by the word "therefore." It is the practical application of
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doctrinal truths that is the life of preaching. He had been discoursing
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at large of justification by faith, and of the riches of free grace,
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and the pledges and assurances we have of the glory that is to be
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revealed. Hence carnal libertines would be apt to infer."Therefore we
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may live as we list, and walk in the way of our hearts and the sight of
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our eyes." Now this does not follow; the faith that justifies is a
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faith that "works by love." And there is no other way to heaven but the
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way of holiness and obedience. Therefore what God hath joined together
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let no man put asunder. The particular exhortations of this chapter are
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reducible to the three principal heads of Christian duty: our duty to
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God t ourselves, and to our brother. The grace of God teaches us, in
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general, to live "godly, soberly, and righteously;" and to deny all
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that which is contrary hereunto. Now this chapter will give us to
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understand what godliness, sobriety, and righteousness, are though
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somewhat intermixed.</P>
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</FONT>
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<A NAME="Ro12_1"> </A>
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<A NAME="Sec1"> </A>
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<TABLE WIDTH="100%" BORDER=0>
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<TR><TD><FONT SIZE=+1><I>Consecration to God; Duty towards God; Duty towards Ourselves; Due Exercise of Spiritual Gifts; Duty towards Our Brethren; Brotherly Love; Love to Enemies.</I></FONT></TD>
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<TD ALIGN=RIGHT VALIGN=BOTTOM><FONT SIZE=-1>A. D.</FONT> 58.</TD></TR>
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<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
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</TABLE>
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<P>
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<FONT SIZE=+1>1 I beseech you therefore, brethren, by the mercies of God,
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that ye present your bodies a living sacrifice, holy, acceptable
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unto God, <I>which is</I> your reasonable service.
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2 And be not conformed to this world: but be ye transformed by
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the renewing of your mind, that ye may prove what <I>is</I> that good,
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and acceptable, and perfect, will of God.
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3 For I say, through the grace given unto me, to every man that
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is among you, not to think <I>of himself</I> more highly than he ought
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to think; but to think soberly, according as God hath dealt to
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every man the measure of faith.
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4 For as we have many members in one body, and all members have
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not the same office:
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5 So we, <I>being</I> many, are one body in Christ, and every one
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members one of another.
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6 Having then gifts differing according to the grace that is
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given to us, whether prophecy, <I>let us prophesy</I> according to the
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proportion of faith;
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7 Or ministry, <I>let us wait</I> on <I>our</I> ministering: or he that
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teacheth, on teaching;
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8 Or he that exhorteth, on exhortation: he that giveth, <I>let
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him do it</I> with simplicity; he that ruleth, with diligence; he
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that showeth mercy, with cheerfulness.
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9 <I>Let</I> love be without dissimulation. Abhor that which is
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evil; cleave to that which is good.
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10 <I>Be</I> kindly affectioned one to another with brotherly love;
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in honour preferring one another;
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11 Not slothful in business; fervent in spirit; serving the
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Lord;
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12 Rejoicing in hope; patient in tribulation; continuing
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instant in prayer;
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13 Distributing to the necessity of saints; given to
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hospitality.
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14 Bless them which persecute you: bless, and curse not.
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15 Rejoice with them that do rejoice, and weep with them that
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weep.
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16 <I>Be</I> of the same mind one toward another. Mind not high
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things, but condescend to men of low estate. Be not wise in your
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own conceits.
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17 Recompense to no man evil for evil. Provide things honest in
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the sight of all men.
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18 If it be possible, as much as lieth in you, live peaceably
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with all men.
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19 Dearly beloved, avenge not yourselves, but <I>rather</I> give
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place unto wrath: for it is written, Vengeance <I>is</I> mine; I will
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repay, saith the Lord.
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20 Therefore if thine enemy hunger, feed him; if he thirst,
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give him drink: for in so doing thou shalt heap coals of fire on
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his head.
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21 Be not overcome of evil, but overcome evil with good.
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</FONT></P>
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<P>
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We may observe here, according to the scheme mentioned in the contents,
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the apostle's exhortations,</P>
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<P>
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I. Concerning our duty to God, We see what is godliness.</P>
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<P>
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1. It is to surrender ourselves to God, and so to lay a good
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foundation. We must first give our own selves unto the Lord,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Co+8:5">2 Cor. viii. 5</A>.
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This is here pressed as the spring of all duty and obedience,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+12:1,2"><I>v.</I> 1, 2</A>.
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Man consists of body and soul,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ge+2:7,Ec+12:7">Gen. ii. 7; Eccl. xii. 7</A>.</P>
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<P>
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(1.) The body must be presented to him,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+12:1"><I>v.</I> 1</A>.
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<I>The body is for the Lord, and the Lord for the body,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+6:13,14">1 Cor. vi. 13, 14</A>.
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The exhortation is here introduced very pathetically: <I>I beseech you,
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brethren.</I> Though he was a great apostle, yet he calls the meanest
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Christians <I>brethren,</I> a term of affection and concern. He uses
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entreaty; this is the gospel way: <I>As though God did beseech you by
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us,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Co+5:20">2 Cor. v. 20</A>.
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Though he might with authority command, yet for love's sake he rather
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beseeches,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Phm+1:8,9">Philem. 8, 9</A>.
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The <I>poor useth entreaty,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+18:23">Prov. xviii. 23</A>.
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This is to insinuate the exhortation, that it might come with the more
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pleasing power. Many are sooner wrought upon if they be accosted
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kindly, are more easily led than driven. Now observe,</P>
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<P>
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[1.] The duty pressed--to present our <I>bodies a living sacrifice,</I>
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alluding to the sacrifices under the law, which were presented or set
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before God at the altar, ready to be offered to him. <I>Your
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bodies</I>--your whole selves; so expressed because under the law the
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bodies of beasts were offered in sacrifice,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+6:20">1 Cor. vi. 20</A>.
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Our bodies and spirits are intended. The offering was sacrificed by the
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priest, but presented by the offerer, who transferred to God all his
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right, title, and interest in it, by laying his hand on the head of it.
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Sacrifice is here taken for whatsoever is by God's own appointment
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dedicated to himself; see
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Pe+2:5">1 Pet. ii. 5</A>.
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We are temple, priest, and sacrifice, as Christ was in his peculiar
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sacrificing. There were sacrifices of atonement and sacrifices of
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acknowledgment. Christ, who was once offered to bear the sins of many,
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is the only sacrifice of atonement; but our persons and performances,
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tendered to God through Christ our priest, are as sacrifices of
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acknowledgment to the honour of God. Presenting them denotes a
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voluntary act, done by virtue of that absolute despotic power which the
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will has over the body and all the members of it. It must be a
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free-will offering. Your bodies; not your beasts. Those legal
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offerings, as they had their power from Christ, so they had their
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period in Christ. The presenting of the body to God implies not only
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the avoiding of the sins that are committed with or against the body,
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but the using of the body as a servant of the soul in the service of
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God. It is to <I>glorify God with our bodies</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+6:20">1 Cor. vi. 20</A>),
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to engage our bodies in the duties of immediate worship, and in a
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diligent attendance to our particular callings, and be willing to
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suffer for God with our bodies, when we are called to it. It is to
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yield the members of our bodies as instruments of righteousness,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+6:13"><I>ch.</I> vi. 13</A>.
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Though bodily exercise alone profits little, yet in its place it is a
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proof and product of the dedication of our souls to God. <I>First,</I>
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Present them a living sacrifice; not killed, as the sacrifices under
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the law. A Christian makes his body a sacrifice to God, though he does
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not give it to be burned. A body sincerely devoted to God is a living
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sacrifice. A living sacrifice, by way of allusion--that which was dead
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of itself might not be eaten, much less sacrificed,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=De+14:21">Deut. xiv. 21</A>;
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and by ways of opposition--"The sacrifice was to be slain, but you may
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be sacrificed, and yet live on"--an unbloody sacrifice. The barbarous
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heathen sacrificed their children to their idol-gods, not living, but
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slain sacrifices: but God will have mercy, and not such sacrifice,
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though life is forfeited to him. A <I>living</I> sacrifice, that is,
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inspired with the spiritual life of the soul. It is Christ living in
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the soul by faith that makes the body a living sacrifice,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ga+2:20">Gal. ii. 20</A>.
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Holy love kindles the sacrifices, puts life into the duties; see
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+6:13"><I>ch.</I> vi. 13</A>.
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<I>Alive,</I> that is, to God,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+12:11"><I>v.</I> 11</A>.
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<I>Secondly,</I> They must be holy. There is a relative holiness in
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every sacrifice, as dedicated to God. But, besides this, there must be
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that real holiness which consists in an entire rectitude of heart and
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life, by which we are conformed in both to the nature and will of God:
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even our bodies must not be made the instruments of sin and
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uncleanness, but set apart for God, and put to holy uses, as the
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vessels of the tabernacle were holy, being devoted to God's service. It
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is the soul that is the proper subject of holiness; but a sanctified
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soul communicates a holiness to the body it actuates and animates. That
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is holy which is according to the will of God; when the bodily actions
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are no, the body is holy. They are the <I>temples of the Holy
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Ghost,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+6:19">1 Cor. vi. 19</A>.
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<I>Possess the body in sanctification,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Th+4:4,5">1 Thess. iv. 4, 5</A>.</P>
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<P>
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[2.] The arguments to enforce this, which are three:--<I>First,</I>
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Consider the mercies of God: <I>I beseech you by the mercies of
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God.</I> An affectionate obtestation, and which should melt us into a
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compliance: <B><I>dia ton oiktirmon tou Theou.</I></B> This is an
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argument most sweetly cogent. There is the mercy that is in God and the
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mercy that is from God--mercy in the spring and mercy in the streams:
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both are included here; but especially gospel-mercies (mentioned
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+11:1-36"><I>ch.</I> ix.</A>),
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the transferring of what the Jews forfeited and lost by their unbelief
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unto us Gentiles
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+3:4-6">Eph. iii. 4-6</A>):
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the sure mercies of David,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+55:3">Isa. lv. 3</A>.
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God is a merciful God, therefore let us present our bodies to him; he
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will be sure to use them kindly, and knows how to consider the frames
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of them, for he is of infinite compassion. We receive from him every
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day the fruits of his mercy, particularly mercy to our bodies: he made
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them, he maintains them, he bought them, he has put a great dignity
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upon them. It is of the Lord's mercies that we are not consumed, that
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our souls are held in life; and the greatest mercy of all is that
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Christ hath made not his body only, but his soul, an offering for sin,
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that he gave himself for us and gives himself to us. Now surely we
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cannot but be studying what we shall render to the Lord for all this.
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And what shall we render? Let us render ourselves as an acknowledgment
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of all these favours--all we are, all we have, all we can do; and,
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after all, it is but very poor returns for very rich receivings: and
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yet, because it is what we have, <I>Secondly,</I> It is <I>acceptable
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to God.</I> The great end we should all labour after is to be accepted
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of the Lord
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Co+5:9">2 Cor. v. 9</A>),
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to have him well-pleased with our persons and performances. Now these
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living sacrifices are acceptable to God; while the sacrifices of the
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wicked, though fat and costly, are an abomination to the Lord. It is
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God's great condescension that he will vouchsafe to accept of any thing
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in us; and we can desire no more to make us happy; and, if the
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presenting of ourselves will but please him, we may easily conclude
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that we cannot bestow ourselves better. <I>Thirdly,</I> It is our
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<I>reasonable service.</I> There is an act of reason in it; for it is
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the soul that presents the body. Blind devotion, that has ignorance
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for the mother and nurse of it, is fit to be paid only to those
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dunghill-gods that have eyes and see not. Our God must be served in
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the spirit and with the understanding. There is all the reason in the
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world for it, and no good reason can possibly be produced against it.
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<I>Come now, and let us reason together,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+1:18">Isa. i. 18</A>.
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God does not impose upon us any thing hard or unreasonable, but that
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which is altogether agreeable to the principles of right reason.
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<B><I>Ten logiken latreian hymon</I></B>--<I>your service according to
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the word;</I> so it may be read. The word of God does not leave out the
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body in holy worship. That service only is acceptable to God which is
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according to the written word. It must be gospel worship, spiritual
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worship. That is a reasonable service which we are able and ready to
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give a reason for, in which we understand ourselves. God deals with us
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as with rational creatures, and will have us so to deal with him. Thus
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must the body be presented to God.</P>
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<P>
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(2.) The mind must be renewed for him. This is pressed
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+12:2"><I>v.</I> 2</A>):
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"<I>Be you transformed by the renewing of your mind;</I> see to it that
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there be a saving change wrought in you, and that it be carried on."
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Conversion and sanctification are the renewing of the mind, a change
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|
not of the substance, but of the qualities of the soul. It is the same
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with making a new heart and a new spirit--new dispositions and
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inclinations, new sympathies and antipathies; the understanding
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enlightened, the conscience softened, the thoughts rectified; the will
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bowed to the will of God, and the affections made spiritual and
|
|
heavenly: so that the man is not what he was--old things are passed
|
|
away, all things are become new; he acts from new principles, by new
|
|
rules, with new designs. The mind is the acting ruling part of us; so
|
|
that the renewing of the mind is the renewing of the whole man, for out
|
|
of it are the <I>issues of life,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+4:23">Prov. iv. 23</A>.
|
|
|
|
The progress of sanctification, dying to sin more and more and living
|
|
to righteousness more and more, is the carrying on of this renewing
|
|
work, till it be perfected in glory. This is called the
|
|
<I>transforming</I> of us; it is like putting on a new shape and
|
|
figure. <B><I>Metamorphousthe</I></B>--<I>Be you metamorphosed.</I>
|
|
The transfiguration of Christ is expressed by this word
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+17:2">Matt. xvii. 2</A>),
|
|
|
|
when he put on a heavenly glory, which made his face to shine like the
|
|
sun; and the same word is used
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Co+3:18">2 Cor. iii. 18</A>,
|
|
|
|
where we are said to be <I>changed into the same image from glory to
|
|
glory.</I> This transformation is here pressed as a duty; not that we
|
|
can work such a change ourselves: we could as soon make a new world as
|
|
make a new heart by any power of our own; it is God's work,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eze+11:19,36:26,27">Ezek. xi. 19; xxxvi. 26, 27</A>.
|
|
|
|
But <I>be you transformed,</I> that is, "use the means which God hath
|
|
appointed and ordained for it." It is God that turns us, and then we
|
|
are turned; but we must <I>frame our doings to turn,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ho+5:4">Hos. v. 4</A>.
|
|
|
|
"Lay your souls under the changing transforming influences of the
|
|
blessed Spirit; seek unto God for grace in the use of all the means of
|
|
grace." Though the new man be created of God, yet we must put it on
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+4:24">Eph. iv. 24</A>),
|
|
|
|
and be pressing forward towards perfection. Now in this verse we may
|
|
further observe,</P>
|
|
|
|
<P>
|
|
|
|
[1.] What is the great enemy to this renewing, which we must avoid; and
|
|
that is, conformity to this world: <I>Be not conformed to this
|
|
world.</I> All the disciples and followers of the Lord Jesus must be
|
|
nonconformists to this world. <B><I>Me syschematizesthe</I></B>--<I>Do
|
|
not fashion yourselves</I> according to the world. We must not conform
|
|
to the things of the world; they are mutable, and the fashion of them
|
|
is passing away. Do not conform either to the lusts of the flesh or the
|
|
lusts of the eye. We must not conform to the men of the world, of that
|
|
world which lies in wickedness, not walk according <I>to the course of
|
|
this world</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+2:2">Eph. ii. 2</A>);
|
|
|
|
that is, we must not follow a multitude to do evil,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ex+23:2">Exod. xxiii. 2</A>.
|
|
|
|
If sinners entice us, we must not consent to them, but in our places
|
|
witness against them. Nay, even in things indifferent, and which are
|
|
not in themselves sinful, we must so far not conform to the custom and
|
|
way of the world as not to act by the world's dictates as our chief
|
|
rule, nor to aim at the world's favours as our highest end. True
|
|
Christianity consists much in a sober singularity. Yet we must take
|
|
heed of the extreme of affected rudeness and moroseness, which some run
|
|
into. In civil things, the light of nature and the custom of nations
|
|
are intended for our guidance; and the rule of the gospel in those
|
|
cases is a rule of direction, not a rule of contrariety.</P>
|
|
|
|
<P>
|
|
|
|
[2.] What is the great effect of this renewing, which we must labour
|
|
after: <I>That you may prove what is that good, and acceptable, and
|
|
perfect will of God.</I> by the will of God here we are to understand
|
|
his revealed will concerning our duty, what the Lord our God requires
|
|
of us. This is the will of God in general, even our sanctification,
|
|
that will which we pray may be done by us as it is done by the angels;
|
|
especially his will as it is revealed in the New Testament, where he
|
|
hath in these last days spoken to us by his Son. <I>First,</I> The will
|
|
of God is <I>good, and acceptable, and perfect;</I> three excellent
|
|
properties of a law. It is good
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mic+6:8">Mic. vi. 8</A>);
|
|
|
|
it is exactly consonant to the eternal reason of good and evil. It is
|
|
good in itself. It is good for us. Some think the evangelical law is
|
|
here called good, in distinction from the ceremonial law, which
|
|
consisted of <I>statutes that were not good,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eze+20:25">Ezek. xx. 25</A>.
|
|
|
|
It is acceptable, it is pleasing to God; that and that only is so which
|
|
is prescribed by him. The only way to attain his favour as the end is
|
|
to conform to his will as the rule. It is perfect, to which nothing
|
|
can be added. The revealed will of God is a sufficient rule of faith
|
|
and practice, containing all things which tend to the perfection of the
|
|
man of God, to furnish us thoroughly to every good work,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ti+3:16,17">2 Tim. iii. 16, 17</A>.
|
|
|
|
<I>Secondly,</I> That it concerns Christians to prove what is that will
|
|
of God which is good, and acceptable, and perfect; that is, to know it
|
|
with judgment and approbation, to know it experimentally, to know the
|
|
excellency of the will of God by the experience of a conformity to it.
|
|
It is to approve <I>things that are excellent</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Php+1:10">Phil. i. 10</A>);
|
|
|
|
it is <B><I>dokimazein</I></B> (the same word that is used here) <I>to
|
|
try</I> things that differ, in doubtful cases readily to apprehend what
|
|
the will of God is and to close in with it. It is to be <I>of quick
|
|
understanding in the fear of the Lord,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+11:3">Isa. xi. 3</A>.
|
|
|
|
<I>Thirdly,</I> That those are best able to prove what is the good, and
|
|
acceptable, and perfect will of God, who are transformed by the
|
|
renewing of their mind. A living principle of grace is in the soul, as
|
|
far as it prevails, an unbiassed unprejudiced judgment concerning the
|
|
things of God. It disposes the soul to receive and entertain the
|
|
revelations of the divine will. The promise is
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+7:17">John vii. 17</A>),
|
|
|
|
<I>If any man will do his will, he shall know of the doctrine.</I> A
|
|
good wit can dispute and distinguish about the will of God; while an
|
|
honest, humble heart, that has spiritual senses exercised, and is
|
|
delivered into the mould of the word, loves it, and practises it, and
|
|
has the relish and savour of it. Thus to be godly is to surrender
|
|
ourselves to God.</P>
|
|
|
|
<P>
|
|
|
|
2. When this is done, to serve him in all manner of gospel obedience.
|
|
Some hints of this we have here
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+12:11,12"><I>v.</I> 11, 12</A>),
|
|
|
|
<I>Serving the Lord.</I> Wherefore do we present ourselves to him, but
|
|
that we may serve him?
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+27:23">Acts xxvii. 23</A>,
|
|
|
|
<I>Whose I am;</I> and then it follows, <I>whom I serve.</I> To be
|
|
religious is to serve God. How?
|
|
|
|
(1.) We must make a business of it, and not be slothful in that
|
|
business. <I>Not slothful in business.</I> There is the business of the
|
|
world, that of our particular calling, in which we must not be
|
|
slothful,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Th+4:11">1 Thess. iv. 11</A>.
|
|
|
|
But this seems to be meant of the business of serving the Lord, our
|
|
Father's business,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+2:49">Luke ii. 49</A>.
|
|
|
|
Those that would approve themselves Christians indeed must make
|
|
religion their business--must choose it, and learn it, and give
|
|
themselves to it; they must love it, and employ themselves in it, and
|
|
abide by it, as their great and main business. And, having made it our
|
|
business, we must not be slothful in it: not desire our own ease, and
|
|
consult that, when it comes in competition with our duty. We must not
|
|
drive on slowly in religion. Slothful servants will be reckoned with us
|
|
wicked servants.
|
|
|
|
(2.) We must be <I>fervent in spirit, serving the Lord.</I> God must be
|
|
served with the spirit
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+1:9,Joh+4:24"><I>ch.</I> i. 9; John iv. 24</A>),
|
|
|
|
under the influences of the Holy Spirit. Whatever we do in religion it
|
|
is pleasing to God no further than it is done with our spirits wrought
|
|
upon by the Spirit of God. And there must be fervency in the spirit--a
|
|
holy zeal, and warmth, and ardency of affection in all we do, as those
|
|
that love God not only with the heart and soul, but with all our
|
|
hearts, and with all our souls. This is the holy fire that kindles the
|
|
sacrifice, and carries it up to heaven, an offering of a sweet-smelling
|
|
savour.--<I>Serving the Lord.</I> <B><I>To kairo douleuontes</I></B>
|
|
(so some copies read it), <I>serving the time,</I> that is, improving
|
|
your opportunities and making the best of them, complying with the
|
|
present seasons of grace.
|
|
|
|
(3.) <I>Rejoicing in hope.</I> God is worshipped and honoured by our
|
|
hope and trust in him, especially when we rejoice in that hope, take a
|
|
complacency in that confidence, which argues a great assurance of the
|
|
reality and a great esteem of the excellency of the good hoped for.
|
|
|
|
(4.) <I>Patient in tribulation.</I> Thus also God is served, not only
|
|
by working for him when he calls us to work, but by sitting still
|
|
quietly when he calls us to suffer. Patience for God's sake, and with
|
|
an eye to his will and glory, is true piety. Observe, Those that
|
|
rejoice in hope are likely to be patient in tribulation. It is a
|
|
believing prospect of the joy set before us that bears up the spirit
|
|
under all outward pressure.
|
|
|
|
(5.) <I>Continuing instant in prayer.</I> Prayer is a friend to hope
|
|
and patience, and we do in it serve the Lord.
|
|
<B><I>Proskarterountes.</I></B> It signifies both fervency and
|
|
perseverance in prayer. We should not be cold in the duty, nor soon
|
|
weary of it,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+18:1,1Th+5:17,Eph+6:18,Col+4:2">Luke xviii. 1;
|
|
1 Thess. v. 17; Eph. vi. 18; Col. iv. 2</A>.
|
|
|
|
This is our duty which immediately respects God.</P>
|
|
|
|
<P>
|
|
|
|
II. Concerning our duty which respects ourselves; this is sobriety.</P>
|
|
|
|
<P>
|
|
|
|
1. A sober opinion of ourselves,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+12:3"><I>v.</I> 3</A>.
|
|
|
|
It is ushered in with a solemn preface: <I>I say, through the grace
|
|
given unto me:</I> the grace f wisdom, by which he understood the
|
|
necessity and excellency of this duty; the grace of apostleship, by
|
|
which he had authority to press and enjoin it. "I say it, who am
|
|
commissioned to say it, in God's name. I say it, and it is not for you
|
|
to gainsay it." It is said to every one of us, one as well as another.
|
|
Pride is a sin that is bred in the bone of all of us, and we have
|
|
therefore each of us need to be cautioned and armed against it.--<I>Not
|
|
to think of himself more highly than he ought to think.</I> We must
|
|
take heed of having too great an opinion of ourselves, or putting too
|
|
high a valuation upon our own judgments, abilities, persons,
|
|
performances. We must not be self-conceited, nor esteem too much our
|
|
own wisdom and other attainments, not think ourselves to be something,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ga+6:3">Gal. vi. 3</A>.
|
|
|
|
There is a high thought of ourselves which we may and must have to
|
|
think ourselves too good to be the slaves of sin and drudges to this
|
|
world. But, on the other hand, we should think soberly, that is, we
|
|
must have a low and modest opinion of ourselves and our own abilities,
|
|
our gifts and graces, according to what we have received from God, and
|
|
not otherwise. We must not be confident and hot in matters of doubtful
|
|
disputation; not stretch ourselves beyond our line; not judge and
|
|
censure those that differ from us; not desire to make a fair show in
|
|
the flesh. These and the like are the fruits of a sober opinion of
|
|
ourselves. The words will bear yet another sense agreeable enough.
|
|
<I>Of himself</I> is not in the original; therefore it may be read,
|
|
<I>That no man be wise above what he ought to be wise, but be wise unto
|
|
sobriety.</I> We must not exercise ourselves in things too high for us
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+131:1,2">Ps. cxxxi. 1, 2</A>),
|
|
|
|
not intrude into those things which we have not seen
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Col+2:18">Col. ii. 18</A>),
|
|
|
|
those secret things which belong not to us
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=De+29:29">Deut. xxix. 29</A>),
|
|
|
|
not covet to be wise above what is written. There is a knowledge that
|
|
puffs up, which reaches after forbidden fruit. We must take heed of
|
|
this, and labour after that knowledge which tends to sobriety, to the
|
|
rectifying of the heart and the reforming of the life. Some understand
|
|
it of the sobriety which keeps us in our own place and station, from
|
|
intruding into the gifts and offices of others. See an instance of this
|
|
sober modest care in the exercise of the greatest spiritual gifts,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Co+10:13-15">2 Cor. x. 13-15</A>.
|
|
|
|
To this head refers also that exhortation
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+12:16"><I>v.</I> 16</A>),
|
|
|
|
<I>Be not wise in your own conceits.</I> It is good to be wise, but it
|
|
is bad to think ourselves so; for there is more hope of a fool than of
|
|
him that is wise in his own eyes. It was an excellent thing for Moses
|
|
to have his face shine and not know it. Now the reasons why we must
|
|
have such a sober opinion of ourselves, our own abilities and
|
|
attainments, are these:--</P>
|
|
|
|
<P>
|
|
|
|
(1.) Because whatever we have that is good, <I>God hath dealt</I> it to
|
|
us; every good and perfect gift <I>comes from above,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jam+1:17">James i. 17</A>.
|
|
|
|
What have we that we have not received? And, if we have received it,
|
|
why then do we boast?
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+4:7">1 Cor. iv. 7</A>.
|
|
|
|
The best and most useful man in the world is no more, no better, than
|
|
what the free grace of God makes him every day. When we are thinking of
|
|
ourselves, we must remember to think not how we attained, as though our
|
|
might and the power of our hand had gotten us these gifts; but think
|
|
how kind God hath been to us, for it is he that gives us power to do
|
|
any thing that is good, and in him is all our sufficiency.</P>
|
|
|
|
<P>
|
|
|
|
(2.) Because God deals out his gifts in a certain measure: According to
|
|
<I>the measure of faith.</I> Observe, The measure of spiritual gifts he
|
|
calls the measure of faith, for this is the radical grace. What we have
|
|
and do that is good is so far right and acceptable as it is founded in
|
|
faith, and flows from faith, and no further. Now faith, and other
|
|
spiritual gifts with it, are dealt by measure, according as Infinite
|
|
Wisdom sees meet for us. Christ had the Spirit given him without
|
|
measure,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+3:34">John iii. 34</A>.
|
|
|
|
But the saints have it by measure; see
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+4:7">Eph. iv. 7</A>.
|
|
|
|
Christ, who had gifts without measure, was meek and lowly; and shall
|
|
we, that are stinted, be proud and self-conceited?</P>
|
|
|
|
<P>
|
|
|
|
(3.) Because God has dealt out gifts to others as well as to us:
|
|
<I>Dealt to every man.</I> Had we the monopoly of the Spirit, or a
|
|
patent to be sole proprietors of spiritual gifts, there might be some
|
|
pretence for this conceitedness of ourselves; but others have their
|
|
share as well as we. God is a common Father, and Christ a common root,
|
|
to all the saints, who all drive virtue from him; and therefore it ill
|
|
becomes us to lift up ourselves, and to despise others, as if we only
|
|
were the people in favour with heaven, and wisdom should die with us.
|
|
This reasoning he illustrates by a comparison taken from the members of
|
|
the natural body (as
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+12:12,Eph+4:16">1 Cor. xii. 12; Eph. iv. 16</A>):
|
|
|
|
<I>As we have many members in one body,</I> &c.,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+12:4,5"><I>v.</I> 4, 5</A>.
|
|
|
|
Here observe,
|
|
|
|
[1.] All the saints make up one body in Christ, who is the head of the
|
|
body, and the common centre of their unity. Believers lie not in the
|
|
world as a confused disorderly heap, but are organized and knit
|
|
together, as they are united to one common head, and actuated and
|
|
animated by one common Spirit.
|
|
|
|
[2.] Particular believers are members of this body, constituent parts,
|
|
which speak them less than the whole, and in relation to the whole,
|
|
deriving life and spirits from the head. Some members in the body are
|
|
bigger and more useful than others, and each receives spirits from the
|
|
head according to its proportion. If the little finger should receive
|
|
as much nourishment as the leg, how unseemly and prejudicial would it
|
|
be! We must remember that we are not the whole; we think above what is
|
|
meet if we think so; we are but parts and members.
|
|
|
|
[3.] All <I>the members have not the same office</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+12:4"><I>v.</I> 4</A>),
|
|
|
|
but each hath its respective place and work assigned it. The office of
|
|
the eye is to see, the office of the hand is to work, &c. So in the
|
|
mystical body, some are qualified for, and called to, one sort of work;
|
|
others are, in like manner, fitted for, and called to, another sort of
|
|
work. Magistrates, ministers, people, in a Christian commonwealth, have
|
|
their several offices, and must not intrude one upon another, nor clash
|
|
in the discharge of their several offices.
|
|
|
|
[4.] Each member hath its place and office, for the good and benefit of
|
|
the whole, and of every other member. We are not only members of
|
|
Christ, but we are <I>members one of another,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+12:5"><I>v.</I> 5</A>.
|
|
|
|
We stand in relation one to another; we are engaged to do all the good
|
|
we can one to another, and to act in conjunction for the common
|
|
benefit. See this illustrated at large,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+12:14">1 Cor. xii. 14</A>,
|
|
|
|
&c. Therefore we must not be puffed up with a conceit of our own
|
|
attainments, because, whatever we have, as we received it, so we
|
|
received it not for ourselves, but for the good of others.</P>
|
|
|
|
<P>
|
|
|
|
2. A sober use of the gifts that God hath given us. As we must not on
|
|
the one hand be proud of our talents, so on the other hand we must not
|
|
bury them. Take heed lest, under a pretence of humility and
|
|
self-denial, we be slothful in laying out ourselves for the good of
|
|
others. We must not say, "I am nothing, therefore I will sit still, and
|
|
do nothing;" but, "I am nothing in myself, and therefore I will lay out
|
|
myself to the utmost in the strength of the grace of Christ." He
|
|
specifies the ecclesiastical offices appointed in particular churches,
|
|
in the discharge of which each must study to do his own duty, for the
|
|
preserving of order and the promotion of edification in the church,
|
|
each knowing his place and fulfilling it. <I>Having then gifts.</I> The
|
|
following induction of particulars supplies the sense of this general.
|
|
<I>Having gifts,</I> let us use them. Authority and ability for the
|
|
ministerial work are the gift of God.--<I>Gifts differing.</I> The
|
|
immediate design is different, though the ultimate tendency of all is
|
|
the same. <I>According to the grace,</I> <B><I>charismata kata ten
|
|
charin.</I></B> The free grace of God is the spring and original of all
|
|
the gifts that are given to men. It is grace that appoints the office,
|
|
qualifies and inclines the person, works both to will and to do. There
|
|
were in the primitive church extraordinary gifts of tongues, of
|
|
discerning, of healing; but he speaks here of those that are ordinary.
|
|
Compare
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+12:4,1Ti+4:14,1Pe+4:10">1 Cor. xii. 4;
|
|
1 Tim. iv. 14; 1 Pet. iv. 10</A>.
|
|
|
|
Seven particular gifts he specifies
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+12:6-8"><I>v.</I> 6-8</A>),
|
|
|
|
which seem to be meant of so many distinct offices, used by the
|
|
prudential constitution of many of the primitive churches, especially
|
|
the larger. There are two general ones here expressed by prophesying
|
|
and ministering, the former the work of the bishops, the latter the
|
|
work of the deacons, which were the only two standing officers,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Php+1:1">Phil. i. 1</A>.
|
|
|
|
But the particular work belonging to each of these might be, and it
|
|
should seem was, divided and allotted by common consent and agreement,
|
|
that it might be done the more effectually, because that which is every
|
|
body's work is nobody's work, and he despatches his business best that
|
|
is <I>vir unius negotii--a man of one business.</I> Thus David sorted
|
|
the Levites
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Ch+23:4,5">1 Chron. xxiii. 4, 5</A>),
|
|
|
|
and in this wisdom is profitable to direct. The five latter will
|
|
therefore be reduced to the two former.</P>
|
|
|
|
<P>
|
|
|
|
(1.) <I>Prophecy. Whether prophecy, let us prophesy according to the
|
|
proportion of faith.</I> It is not meant of the extraordinary gifts of
|
|
foretelling things to come, but the ordinary office of preaching the
|
|
word: so <I>prophesying</I> is taken,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+14:1-3,11:4,1Th+5:20">1 Cor. xiv. 1-3, &c.; xi. 4;
|
|
1 Thess. v. 20</A>.
|
|
|
|
The work of the Old-Testament prophets was not only to foretel future
|
|
things, but to warn the people concerning sin and duty, and to be their
|
|
remembrancers concerning that which they knew before. And thus gospel
|
|
preachers are prophets, and do indeed, as far as the revelation of the
|
|
word goes, foretel things to come. Preaching refers to the eternal
|
|
condition of the children of men, points directly at a future state.
|
|
Now those that preach the word must do it <I>according to the
|
|
proportion of faith</I>--<B><I>kata ten analogian tes pisteos,</I></B>
|
|
that is,
|
|
|
|
[1.] As to the manner of our prophesying, it must be according to the
|
|
proportion of the grace of faith. He had spoken
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+12:3"><I>v.</I> 3</A>)
|
|
|
|
of the measure of faith dealt to every man. Let him that preaches set
|
|
all the faith he hath on work, to impress the truths he preaches upon
|
|
his own heart in the first place. As people cannot hear well, so
|
|
ministers cannot preach well, without faith. First believe and then
|
|
speak,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+116:10,2Co+4:13">Ps. cxvi. 10; 2 Cor. iv. 13</A>.
|
|
|
|
And we must remember the proportion of faith--that, though all men have
|
|
not faith, yet a great many have besides ourselves; and therefore we
|
|
must allow others to have a share of knowledge and ability to instruct,
|
|
as well as we, even those that in less things differ from us. "<I>Hast
|
|
thou faith? Have it to thyself;</I> and do not make it a ruling rule to
|
|
others, remembering that thou hast but thy proportion."
|
|
|
|
[2.] As to the matter of our prophesying, it must be according to the
|
|
proportion of the doctrine of faith, as it is revealed in the holy
|
|
scriptures of the Old and New Testament. By this rule of faith the
|
|
Bereans tried Paul's preaching,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+17:11">Acts xvii. 11</A>.
|
|
|
|
Compare
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+26:22,Ga+1:9">Acts xxvi. 22; Gal. i. 9</A>.
|
|
|
|
There are some staple-truths, as I may call them, some <I>prima
|
|
axiomata--first axioms,</I> plainly and uniformly taught in the
|
|
scripture, which are the touchstone of preaching, by which (though we
|
|
must not despise prophesying) we must <I>prove all things,</I> and then
|
|
<I>hold fast that which is good,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Th+5:20,21">1 Thess. v. 20, 21</A>.
|
|
|
|
Truths that are more dark must be examined by those that are more
|
|
clear; and then entertained when they are found to agree and comport
|
|
with the analogy of faith; for it is certain one truth can never
|
|
contradict another. See here what ought to be the great care of
|
|
preachers--to preach sound doctrine, according to the form of wholesome
|
|
words,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Tit+2:8,2Ti+1:13">Tit. ii. 8; 2 Tim. i. 13</A>.
|
|
|
|
It is not so necessary that the prophesying be according to the
|
|
proportion of art, the rules of logic and rhetoric; but it is necessary
|
|
that it be according to the proportion of faith: for it is the word of
|
|
faith that we preach. Now there are two particular works which he that
|
|
prophesieth hath to mind--teaching and exhorting, proper enough to be
|
|
done by the same person at the same time, and when he does the one let
|
|
him mind that, when he does the other let him do that too as well as he
|
|
can. If, by agreement between the ministers of a congregation, this
|
|
work be divided, either constantly or interchangeably, so that one
|
|
teaches and the other exhorts (that is, in our modern dialect, one
|
|
expounds and the other preaches), let each do his work according to the
|
|
proportion of faith. <I>First,</I> let him that teacheth wait on
|
|
teaching. Teaching is the bare explaining and proving of gospel truths,
|
|
without practical application, as in the expounding of the scripture.
|
|
<I>Pastors and teachers</I> are the same office
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+4:11">Eph. iv. 11</A>),
|
|
|
|
but the particular work is somewhat different. Now he that has a
|
|
faculty of teaching, and has undertaken that province, let him stick to
|
|
it. It is a good gift, let him use it, and give his mind to it. <I>He
|
|
that teacheth, let him be in his teaching;</I> so some supply it,
|
|
<B><I>Ho didaskon, en te didaskalia.</I></B> Let him be frequent and
|
|
constant, and diligent in it; let him abide in that which is his proper
|
|
work, and be in it as his element. See
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Ti+4:15,16">1 Tim. iv. 15, 16</A>,
|
|
|
|
where it is explained by two words, <B><I>en toutois isthi,</I></B> and
|
|
<B><I>epimene autois,</I></B> <I>be in these things</I> and <I>continue
|
|
in them. Secondly,</I> Let him that <I>exhorteth</I> wait <I>on
|
|
exhortation.</I> Let him give himself to that. This is the work of the
|
|
pastor, as the former of the teacher; to apply gospel truths and rules
|
|
more closely to the case and condition of the people, and to press upon
|
|
them that which is more practical. Many that are very accurate in
|
|
teaching may yet be very cold and unskilful in exhorting; and on the
|
|
contrary. The one requires a clearer head, the other a warmer heart.
|
|
Now where these gifts are evidently separated (that the one excels in
|
|
the one and the other in the other) it conduces to edification to
|
|
divide the work accordingly; and, whatsoever the work is that we
|
|
undertake, let us mind it. To wait on our work is to bestow the best of
|
|
our time and thoughts upon it, to lay hold of all opportunities for it,
|
|
and to study not only to do it, but to do it well.</P>
|
|
|
|
<P>
|
|
|
|
(2.) <I>Ministry.</I> If a man hath <B><I>diakonian</I></B>--<I>the
|
|
office of a deacon,</I> or assistant to the pastor and teacher, let him
|
|
use that office well--a churchwarden (suppose), an elder, or an overseer
|
|
of the poor; and perhaps there were more put into these offices, and
|
|
there was more solemnity in them, and a greater stress of care and
|
|
business lay upon them in the primitive churches, than we are now well
|
|
aware of. It includes all those offices which concern the <B><I>ta
|
|
exo</I></B> of the church, <I>the outward business of the house of
|
|
God.</I> See
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ne+11:16">Neh. xi. 16</A>.
|
|
|
|
<I>Serving tables,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+6:2">Acts vi. 2</A>.
|
|
|
|
Now let him on whom this care of ministering is devolved attend to it
|
|
with faithfulness and diligence; particularly,
|
|
|
|
[1.] <I>He that giveth, let him do it with simplicity.</I> Those
|
|
church-officers that were the stewards of the church's alms, collected
|
|
money, and distributed it according as the necessities of the poor
|
|
were. Let them do it <B><I>en aploteti</I></B>--<I>liberally</I> and
|
|
faithfully; not converting what they receive to their own use, nor
|
|
distributing it with any sinister design, or with respect of person:
|
|
not froward and peevish with the poor, nor seeking pretences to put
|
|
them by; but with all sincerity and integrity, having no other
|
|
intention in it than to glorify God and do good. Some understand it in
|
|
general of all almsgiving: He that hath wherewithal, let him give, and
|
|
give plentifully and liberally; so the word is translated,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Co+8:2,9:13">2 Cor. viii. 2; ix. 13</A>.
|
|
|
|
God loves a cheerful bountiful giver.
|
|
|
|
[2.] <I>He that ruleth with diligence.</I> It should seem, he means
|
|
those that were assistants to the pastors in exercising
|
|
church-discipline, as their eyes, and hands, and mouth, in the
|
|
government of the church, or those ministers that in the congregation
|
|
did chiefly undertake and apply themselves to this ruling work; for we
|
|
find those ruling that laboured in the word and doctrine,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Ti+5:17">1 Tim. v. 17</A>.
|
|
|
|
Now such must do it with diligence. The word denotes both care and
|
|
industry to discover what is amiss, to reduce those that go astray, to
|
|
reprove and admonish those that have fallen, to keep the church pure.
|
|
Those must take a great deal of pains that will approve themselves
|
|
faithful in the discharge of this trust, and not let slip any
|
|
opportunity that may facilitate and advance that work.
|
|
|
|
[3.] <I>He that showeth mercy with cheerfulness.</I> Some think it is
|
|
meant in general of all that in any thing show mercy: Let them be
|
|
willing to do it, and take a pleasure in it; God loves a cheerful
|
|
giver. But it seems to be meant of some particular church-officers,
|
|
whose work it was to take care of the sick and strangers; and those
|
|
were generally widows that were in this matter servants to the
|
|
church-deaconesses
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Ti+5:9,10">1 Tim. v. 9, 10</A>),
|
|
|
|
though others, it is likely, might be employed. Now this must be done
|
|
with cheerfulness. A pleasing countenance in acts of mercy is a great
|
|
relief and comfort to the miserable; when they see it is not done
|
|
grudgingly and unwillingly, but with pleasant looks and gentle words,
|
|
and all possible indications of readiness and alacrity. Those that have
|
|
to do with such as are sick and sore, and commonly cross and peevish,
|
|
have need to put on not only patience, but cheerfulness, to make the
|
|
work the more easy and pleasant to them, and the more acceptable to
|
|
God.</P>
|
|
|
|
<P>
|
|
|
|
III. Concerning that part of our duty which respects our brethren, of
|
|
which we have many instances, in brief exhortations. Now all our duty
|
|
towards one another is summer up in one word, and that a sweet work,
|
|
<I>love.</I> In that is laid the foundation of all our mutual duty; and
|
|
therefore the apostle mentions this first, which is the livery of
|
|
Christ's disciples, and the great law of our religion: <I>Let love be
|
|
without dissimulation;</I> not in compliment and pretence, but in
|
|
reality; <I>not in word and tongue only,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Jo+3:18">1 John iii. 18</A>.
|
|
|
|
The right love is love unfeigned; not as the kisses of an enemy, which
|
|
are deceitful. We should be glad of an opportunity to <I>prove the
|
|
sincerity of our love,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Co+8:8">2 Cor. viii. 8</A>.
|
|
|
|
More particularly, there is a love owing to our friends, and to our
|
|
enemies. He specifies both.</P>
|
|
|
|
<P>
|
|
|
|
1. To our friends. He that hath friends must show himself friendly.
|
|
There is a mutual love that Christians owe, and must pay.</P>
|
|
|
|
<P>
|
|
|
|
(1.) An affectionate love
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+12:10"><I>v.</I> 10</A>):
|
|
|
|
<I>Be kindly affectioned one to another, with brotherly love,</I>
|
|
<B><I>philostorgoi</I></B>--it signifies not only love, but a readiness
|
|
and inclination to love, the most genuine and free affection, kindness
|
|
flowing out as from a spring. It properly denotes the love of parents
|
|
to their children, which, as it is the most tender, so it is the most
|
|
natural, of any, unforced, unconstrained; such must our love be to one
|
|
another, and such it will be where there is a new nature and the law of
|
|
love is written in the heart. This kind affection puts us on to express
|
|
ourselves both in word and action with the greatest courtesy and
|
|
obligingness that may be.--<I>One to another.</I> This may recommend
|
|
the grace of love to us, that, as it is made our duty to love others,
|
|
so it is as much their duty to love us. And what can be sweeter on this
|
|
side heaven than to love and be beloved? He that thus watereth shall be
|
|
watered also himself.</P>
|
|
|
|
<P>
|
|
|
|
(2.) A respectful love: <I>In honour preferring one another.</I>
|
|
Instead of contending for superiority, let us be forward to give to
|
|
others the pre-eminence. This is explained,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Php+2:3">Phil. ii. 3</A>,
|
|
|
|
<I>Let each esteem other better than themselves.</I> And there is this
|
|
good reason for it, because, if we know our own hearts, we know more
|
|
evil by ourselves than we do by any one else in the world. We should be
|
|
forward to take notice of the gifts, and graces, and performances of
|
|
our brethren, and value them accordingly, be more forward to praise
|
|
another, and more pleased to hear another praised, than ourselves;
|
|
<B><I>te time allelous proegoumenoi</I></B>--<I>going before,</I> or
|
|
<I>leading one another in honour;</I> so some read it: not in taking
|
|
honour, but in giving honour. "Strive which of you shall be most
|
|
forward to pay respect to those to whom it is due, and to perform all
|
|
Christian offices of love (which are all included in the word honour)
|
|
to your brethren, as there is occasion. Let all your contention be
|
|
which shall be most humble, and useful, and condescending." So the
|
|
sense is the same with
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Tit+3:14">Tit. iii. 14</A>,
|
|
|
|
<I>Let them learn,</I> <B><I>proistasthai</I></B>--<I>to go before in
|
|
good works.</I> For though we must prefer others (as our translation
|
|
reads it), and put on others, as more capable and deserving than
|
|
ourselves, yet we must not make that an excuse for our lying by and
|
|
doing nothing, nor under a pretence of honouring others, and their
|
|
serviceableness and performances, indulge ourselves in ease and
|
|
slothfulness. Therefore he immediately adds
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+12:11"><I>v.</I> 11</A>),
|
|
|
|
<I>Not slothful in business.</I></P>
|
|
|
|
<P>
|
|
|
|
(3.) A liberal love
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+12:13"><I>v.</I> 13</A>):
|
|
|
|
<I>Distributing to the necessities of saints.</I> It is but a mock love
|
|
which rests in the verbal expressions of kindness and respect, while
|
|
the wants of our brethren call for real supplies, and it is in the
|
|
power of our hands to furnish them.
|
|
|
|
[1.] It is no strange thing for saints in this world to want
|
|
necessaries for the support of their natural live. In those primitive
|
|
times prevailing persecutions must needs reduce many of the suffering
|
|
saints to great extremities; and still the poor, even the poor saints,
|
|
we have always with us. Surely the things of this world are not the
|
|
best things; if they were, the saints, who are the favourites of
|
|
heaven, would not be put off with so little of them.
|
|
|
|
[2.] It is the duty of those who have wherewithal to <I>distribute,</I>
|
|
or (as it might better be read) to <I>communicate</I> to those
|
|
necessities. It is not enough to draw out the soul, but we must draw
|
|
out the purse, to the hungry. See
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jam+2:15,16,1Jo+3:17">Jam. ii. 15, 16; 1 John iii. 17</A>.
|
|
|
|
<I>Communicating</I>--<B><I>koinonountes.</I></B> It intimates that our
|
|
poor brethren have a kind of interest in that which God hath given us;
|
|
and that our reliving them should come from a sense and fellow-feeling
|
|
of their wants, as though we suffered with them. The charitable
|
|
benevolence of the Philippians to Paul is called their communicating
|
|
with his affliction,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Php+4:14">Phil. iv. 14</A>.
|
|
|
|
We must be ready, as we have ability and opportunity, to relieve any
|
|
that are in want; but we are in a special manner bound to communicate
|
|
to the saints. There is a common love owing to our fellow-creatures,
|
|
but a special love owing to our fellow-christians
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ga+6:10">Gal. vi. 10</A>),
|
|
|
|
<I>Especially to those who are of the household of faith.
|
|
Communicating,</I> <B><I>tais mneiais</I></B>--<I>to the memories</I>
|
|
of the saints; so some of the ancients read it, instead of <B><I>tais
|
|
chreiais.</I></B> There is a debt owing to the memory of those who
|
|
through faith and patience inherit the promises--to value it, to
|
|
vindicate it, to embalm it. Let the memory of the just be blessed; so
|
|
some read
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+10:7">Prov. x. 7</A>.
|
|
|
|
He mentions another branch of this bountiful love: <I>Given to
|
|
hospitality.</I> Those who have houses of their own should be ready to
|
|
entertain those who go about doing good, or who, for fear of
|
|
persecution, are forced to wander for shelter. They had not then so
|
|
much of the convenience of common inns as we have; or the wandering
|
|
Christians durst not frequent them; or they had not wherewithal to bear
|
|
the charges, and therefore it was a special kindness to bid them
|
|
welcome on free-cost. Nor is it yet an antiquated superseded duty; as
|
|
there is occasion, we must welcome strangers, for we know not the heart
|
|
of a stranger. <I>I was a stranger, and you took me in,</I> is
|
|
mentioned as one instance of the mercifulness of those that shall
|
|
obtain mercy: <B><I>ten philoxenian diokontes</I></B>--<I>following</I>
|
|
or <I>pursuing</I> hospitality. It intimates, not only that we must
|
|
take opportunity, but that we must seek opportunity, thus to show
|
|
mercy. As Abraham, who sat at the tent-door
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ge+18:1">Gen. xviii. 1</A>),
|
|
|
|
and Lot, who sat in the gate of Sodom
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ge+19:1">Gen. xix. 1</A>),
|
|
|
|
expecting travellers, whom they might meet and prevent with a kind
|
|
invitation, and so they entertained angels unawares,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Heb+13:2">Heb. xiii. 2</A>.</P>
|
|
|
|
<P>
|
|
|
|
(4.) A sympathizing love
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+12:15"><I>v.</I> 15</A>):
|
|
|
|
<I>Rejoice with those that do rejoice, and weep with those that
|
|
weep.</I> Where there is a mutual love between the members of the
|
|
mystical body, there will be such a fellow-feeling. See
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+12:26">1 Cor. xii. 26</A>.
|
|
|
|
True love will interest us in the sorrows and joys of one another, and
|
|
teach us to make them our own. Observe the common mixture in this
|
|
world, some rejoicing, and others weeping (as the people,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ezr+3:12,13">Ezra iii. 12, 13</A>),
|
|
|
|
for the trial, as of other graces, so of brotherly love and Christian
|
|
sympathy. Not that we must participate in the sinful mirths or
|
|
mournings of any, but only in just and reasonable joys and sorrows: not
|
|
envying those that prosper, but rejoicing with them; truly glad that
|
|
others have the success and comfort which we have not; not despising
|
|
those that are in trouble, but concerned for them, and ready to help
|
|
them, as being ourselves in the body. This is to do as God does, who
|
|
not only has <I>pleasure in the prosperity of his servants</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+35:27">Ps. xxxv. 27</A>),
|
|
|
|
but is likewise <I>afflicted in all their afflictions,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+63:9">Isa. lxiii. 9</A>.</P>
|
|
|
|
<P>
|
|
|
|
(5.) A united love: "<I>Be of the same mind one towards another</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+12:16"><I>v.</I> 16</A>),
|
|
|
|
that is, labour, as much as you can, to agree in apprehension; and,
|
|
wherein you come short of this, yet agree in affection; endeavour to be
|
|
all one, not affecting to clash, and contradict, and thwart one
|
|
another; but keep the unity of the Spirit in the bond of peace,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Php+2:2;3:15,16;1Co+1:10">Phil. ii. 2; iii. 15, 16;
|
|
1 Cor. i. 10</A>;
|
|
|
|
<B><I>to auto eis allelous phronountes</I></B>--<I>wishing the same
|
|
good</I> to others that you do to yourselves;" so some understand it.
|
|
This is to love our brethren as ourselves, desiring their welfare as
|
|
our own.</P>
|
|
|
|
<P>
|
|
|
|
(6.) A condescending love: <I>Mind not high things, but condescend to
|
|
men of low estate,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+12:16"><I>v.</I> 16</A>.
|
|
|
|
True love cannot be without lowliness,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+4:1,2.Php+2:3">Eph. iv. 1, 2; Phil. ii. 3</A>.
|
|
|
|
When our Lord Jesus washed his disciples' feet, to teach us brotherly
|
|
love
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+13:5,14:34">John xiii. 5; xiv. 34</A>),
|
|
|
|
it was designed especially to intimate to us that to love one another
|
|
aright is to be willing to stoop to the meanest offices of kindness for
|
|
the good of one another. Love is a condescending grace: <I>Non bene
|
|
conveniunt--majestas et amor--Majesty and love do but ill assort with
|
|
each other.</I> Observe how it is pressed here.
|
|
|
|
[1.] <I>Mind not high things.</I> We must not be ambitious of honour
|
|
and preferment, nor look upon worldly pomp and dignity with any
|
|
inordinate value or desire but rather with a holy contempt. When
|
|
David's advancements were high, his spirit was humble
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+131:1">Ps. cxxxi. 1</A>):
|
|
|
|
<I>I do not exercise myself in great matters.</I> The Romans, living in
|
|
the imperial city, which reigned over the kings of the earth
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Re+17:18">Rev. xvii. 18</A>),
|
|
|
|
and was at that time in the meridian of its splendour, were perhaps
|
|
ready to take occasion thence to think the better of themselves. Even
|
|
the holy seed were tainted with this leaven. Roman Christians, as some
|
|
citizens do upon the country; and therefore the apostle so often
|
|
cautions them against high-mindedness; compare
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+11:20"><I>ch.</I> xi. 20</A>.
|
|
|
|
They lived near the court, and conversed daily with the gaiety and
|
|
grandeur of it: "Well," saith he, "do not mind it, be not in love with
|
|
it."
|
|
|
|
[2.] <I>Condescend to men of low estate</I>--<B><I>Tois tapeinois
|
|
synapagomenoi.</I></B> <I>First,</I> It may be meant of <I>mean
|
|
things,</I> to which we must condescend. If our condition in the world
|
|
be poor and low, our enjoyments coarse and scanty, our employments
|
|
despicable and contemptible, yet we must bring our minds to it, and
|
|
acquiesce in it. So the margin: <I>Be contented with mean things.</I>
|
|
Be reconciled to the place which God in his providence hath put us in,
|
|
whatever it be. We must account nothing below us but sin: stoop to mean
|
|
habitations, mean fare, mean clothing, mean accommodations when they
|
|
are our lot, and not grudge. Nay, we must be carried with a kind of
|
|
impetus, by the force of the new nature (so the word
|
|
<B><I>synapagomai</I></B> properly signifies, and it is very
|
|
significant), towards mean things, when God appoints us to them; as the
|
|
old corrupt nature is carried out towards high things. We must
|
|
accommodate ourselves to mean things. We should make a low condition
|
|
and mean circumstances more the centre of our desires than a high
|
|
condition. <I>Secondly,</I> It may be meant of <I>mean persons;</I> so
|
|
we read it (I think both are to be included) <I>Condescend to men of
|
|
low estate.</I> We must associate with, and accommodate ourselves to,
|
|
those that are poor and mean in the world, if they be such as fear God.
|
|
David, though a king upon the throne, was a companion for all such,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+119:63">Ps. cxix. 63</A>.
|
|
|
|
We need not be ashamed to converse with the lowly, while the great God
|
|
overlooks heaven and earth to look at such. True love values grace in
|
|
rags as well as in scarlet. A jewel is a jewel, though it lie in the
|
|
dirt. The contrary to this condescension is reproved,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jam+2:1-4">Jam. ii. 1-4</A>.
|
|
|
|
<I>Condescend;</I> that is, suit yourselves to them, stoop to them for
|
|
their good; as Paul,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+9:19">1 Cor. ix. 19</A>,
|
|
|
|
&c. Some think the original word is a metaphor taken from travellers,
|
|
when those that are stronger and swifter of foot stay for those that
|
|
are weak and slow, make a halt, and take them with them; thus must
|
|
Christians be tender towards their fellow travellers. As a means to
|
|
promote this, he adds, <I>Be not wise in your own conceits;</I> to the
|
|
same purport with
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+12:3"><I>v.</I> 3</A>.
|
|
|
|
We shall never find in our hearts to condescend to others while we find
|
|
there so great a conceit of ourselves: and therefore this must needs be
|
|
mortified. <B><I>Me ginesthe phronimoi par heautois</I></B>--"<I>Be
|
|
not wise by yourselves,</I> be not confident of the sufficiency of your
|
|
own wisdom, so as to despise others, or think you have no need of them
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+3:7">Prov. iii. 7</A>),
|
|
|
|
nor be shy of communicating what you have to others. We are members one
|
|
of another, depend upon one another, are obliged to one another; and
|
|
therefore, <I>Be not wise by yourselves,</I> remembering it is the
|
|
merchandise of wisdom that we profess; now merchandise consists in
|
|
commerce, receiving and returning."</P>
|
|
|
|
<P>
|
|
|
|
(7.) A love that engages us, as much as lies in us, <I>to live
|
|
peaceably with all men,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+12:18"><I>v.</I> 18</A>.
|
|
|
|
Even those with whom we cannot live intimately and familiarly, by
|
|
reason of distance in degree or profession, yet we must with such live
|
|
peaceably; that is, we must be harmless and inoffensive, not giving
|
|
others occasion to quarrel with us; and we must be gall-less and
|
|
unrevengeful, not taking occasion to quarrel with them. Thus must we
|
|
labour to preserve the peace, that it be not broken, and to piece it
|
|
again when it is broken. The wisdom from above is pure and peaceable.
|
|
Observe how the exhortation is limited. It is not expressed so as to
|
|
oblige us to impossibilities: <I>If it be possible, as much as lies in
|
|
you.</I> Thus
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Heb+12:14">Heb. xii. 14</A>,
|
|
|
|
<I>Follow peace.</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+4:3">Eph. iv. 3</A>,
|
|
|
|
<I>Endeavouring to keep.</I> Study the things that make for
|
|
peace.--<I>If it be possible.</I> It is not possible to preserve the
|
|
peace when we cannot do it without offending God and wounding
|
|
conscience: <I>Id possumus quod jure possumus--That is possible which
|
|
is possible without incurring blame.</I> The wisdom that is from above
|
|
is first pure and then peaceable,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jam+3:17">Jam. iii. 17</A>.
|
|
|
|
Peace without purity is the peace of the devil's palace.--<I>As much as
|
|
lieth in you.</I> There must be two words to the bargain of peace. We
|
|
can but speak for ourselves. We may be unavoidably striven with; as
|
|
Jeremiah, who was a <I>man of contention</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jer+15:10">Jer. xv. 10</A>),
|
|
|
|
and this we cannot help; our care must be that nothing be wanting on
|
|
our parts to preserve the peace,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+120:7">Ps. cxx. 7</A>.
|
|
|
|
I am for peace, though, when I speak, they are for war.</P>
|
|
|
|
<P>
|
|
|
|
2. To our enemies. Since men became enemies to God, they have been
|
|
found very apt to be enemies one to another. Let but the centre of love
|
|
be once forsaken, and the lines will either clash and interfere, or be
|
|
at an uncomfortable distance. And, of all men, those that embrace
|
|
religion have reason to expect to meet with enemies in a world whose
|
|
smiles seldom concur with Christ's. Now Christianity teaches us how to
|
|
behave towards our enemies; and in this instruction it quite differs
|
|
from all other rules and methods, which generally aim at victory and
|
|
dominion; but this at inward peace and satisfaction. Whoever are our
|
|
enemies, that wish us ill and seek to do us ill, our rule is to do them
|
|
no hurt, but all the good we can.</P>
|
|
|
|
<P>
|
|
|
|
(1.) To do them no hurt
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+12:17"><I>v.</I> 17</A>):
|
|
|
|
<I>Recompense to no man evil for evil,</I> for that is a brutish
|
|
recompence, and befitting only those animals which are not conscious
|
|
either of any being above them or of any state before them. Or, if
|
|
mankind were made (as some dream) in a state of war, such recompences
|
|
as these were agreeable enough; but we have not so learned God, who
|
|
does so much for his enemies
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+5:45">Matt. v. 45</A>),
|
|
|
|
much less have we so learned Christ, who died for us when we were
|
|
enemies
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+5:8,10"><I>ch.</I> v. 8, 10</A>),
|
|
|
|
so loved that world which hated him without a cause.--"<I>To no
|
|
man;</I> neither to Jew nor Greek; not to one that has been thy friend,
|
|
for by recompensing evil for evil thou wilt certainly lose him; not to
|
|
one that has been thine enemy, for by not recompensing evil for evil
|
|
thou mayest perhaps gain him." To the same purport,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+12:19"><I>v.</I> 19</A>,
|
|
|
|
<I>Dearly beloved, avenge not yourselves.</I> And why must this be
|
|
ushered in with such an affectionate compellation, rather than any
|
|
other of the exhortations of this chapter? Surely because this is
|
|
intended for the composing of angry spirits, that are hot in the
|
|
resentment of a provocation. He addresses himself to such in this
|
|
endearing language, to mollify and qualify them. Any thing that
|
|
breathes love sweetens the blood, lays the storm, and cools the
|
|
intemperate heat. Would you pacify a brother offended? Call him dearly
|
|
beloved. Such a soft word, fitly spoken, may be effectual to turn away
|
|
wrath. <I>Avenge not yourselves;</I> that is, when any body has done
|
|
you any ill turn, do not desire nor endeavour to bring the like
|
|
mischief or inconvenience upon him. It is not forbidden to the
|
|
magistrate to do justice to those that are wronged, by punishing the
|
|
wrong-doer; nor to make and execute just and wholesome laws against
|
|
malefactors; but it forbids private revenge, which flows from anger and
|
|
ill-will; and this is fitly forbidden, for it is presumed that we are
|
|
incompetent judges in our own case. Nay, if persons wronged in seeking
|
|
the defence of the law, and magistrates in granting it, act from any
|
|
particular personal pique or quarrel, and not from a concern that
|
|
public peace and order be maintained and right done, even such
|
|
proceedings, though seemingly regular, will fall under this prohibited
|
|
self-revenging. See how strict the law of Christ is in this matter,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+5:38-40">Matt. v. 38-40</A>.
|
|
|
|
It is forbidden not only to take it into our own hands to avenge
|
|
ourselves, but to desire and thirst after event that judgment in our
|
|
case which the law affords, for the satisfying of a revengeful humour.
|
|
This is a hard lesson to corrupt nature; and therefore he subjoins,
|
|
|
|
[1.] A remedy against it: <I>Rather give place unto wrath.</I> Not to
|
|
our own wrath; to give place to this is to give place to the devil,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+4:26,27">Eph. iv. 26, 27</A>.
|
|
|
|
We must resist, and stifle, and smother, and suppress this; but,
|
|
<I>First,</I> To the wrath of our enemy. "Give place to it, that is, be
|
|
of a yielding temper; do not answer wrath with wrath, but with love
|
|
rather. <I>Yielding pacifies great offences,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ec+10:4">Eccl. x. 4</A>.
|
|
|
|
Receive affronts and injuries, as a stone is received into a heap of
|
|
wool, which gives way to it, and so it does not rebound back, nor go
|
|
any further." So it explains that of our Saviour
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+5:39">Matt. v. 39</A>),
|
|
|
|
<I>Whosoever shall smite thee on thy right cheek, turn to him the other
|
|
also.</I> Instead of meditating how to revenge one wrong, prepare to
|
|
receive another. When men's passions are up, and the stream is strong,
|
|
let it have its course, lest by an unseasonable opposition it be made
|
|
to rage and swell the more. When others are angry, let us be calm; this
|
|
is a remedy against revenge, and seems to be the genuine sense. But,
|
|
<I>Secondly,</I> Many apply it to the wrath of God: "Give place to
|
|
this, make room for him to take the throne of judgment, and let him
|
|
alone to deal with thine adversary."
|
|
|
|
[2.] A reason against it: <I>For it is written, Vengeance is mine.</I>
|
|
We find it written,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=De+32:35">Deut. xxxii. 35</A>.
|
|
|
|
God is the sovereign King, the righteous Judge, and to him it belongs
|
|
to administer justice; for, being a God of infinite knowledge, by him
|
|
actions are weighed in unerring balances; and, being a God of infinite
|
|
purity, he hates sin and cannot endure to look upon iniquity. Some of
|
|
this power he hath trusted in the hands of the civil magistrates
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ge+9:6,Ro+13:4">Gen. ix. 6; <I>ch.</I> xiii. 4</A>);
|
|
|
|
their legal punishments therefore are to be looked upon as a branch of
|
|
God's revengings. This is a good reason why we should not avenge
|
|
ourselves; for, if vengeance be God's, then, <I>First,</I> We may not
|
|
do it. We step into the throne of God if we do and take his work out of
|
|
his hand. <I>Secondly,</I> We need not do it. For God will, if we
|
|
meekly leave the matter with him; he will avenge us as far as there is
|
|
reason or justice for it, and further we cannot desire it. See
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+38:14,15">Ps. xxxviii. 14, 15</A>,
|
|
|
|
<I>I heard not, for thou wilt hear;</I> and if God hears what need is
|
|
there for me to hear?</P>
|
|
|
|
<P>
|
|
|
|
(2.) We must not only not to hurt to our enemies, but our religion goes
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higher, and teaches us to do them all the good we can. It is a command
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peculiar to Christianity, and which does highly commend it: <I>Love
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your enemies,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+5:44">Matt. v. 44</A>.
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We are here taught to show that love to them both in word and deed.</P>
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<P>
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[1.] In word: <I>Bless those who persecute you,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+12:14"><I>v.</I> 14</A>.
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It has been the common lot of God's people to be persecuted, either
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with a powerful hand or with a spiteful tongue. Now we are here taught
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to bless those that so persecute us. <I>Bless</I> them; that is,
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<I>First,</I> "Speak well of them. If there be any thing in them that
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is commendable and praiseworthy, take notice of it, and mention it to
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their honour." <I>Secondly,</I> "Speak respectfully to them, according
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as their place is, not rendering railing for railing, and bitterness
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|
for bitterness." And, <I>Thirdly,</I> We must wish well to them, and
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desire their good, so far from seeking any revenge. Nay,
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<I>Fourthly,</I> We must offer up that desire to God, by prayer for
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them. If it be not in the power of our hand to do any thing else for
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them, yet we can testify our good-will by praying for them, for which
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our master hath given us not only a rule, but an example to back that
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rule,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+23:34">Luke xxiii. 34</A>--
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<I>Bless, and curse not.</I> It denotes a thorough good-will in all the
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instances and expressions of it; not, "bless them when you are at
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prayer, and curse them at other times;" but, "bless them always, and
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curse not at all." Cursing ill becomes the mouths of those whose work
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it is to bless God, and whose happiness it is to be blessed of him.</P>
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<P>
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[2.] In deed
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+12:20"><I>v.</I> 20</A>):
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"<I>If thine enemy hunger,</I> as thou hast ability and opportunity, be
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ready and forward to show him any kindness, and do him any office of
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|
love for his good; and be never the less forward for his having been
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|
thine enemy, but rather the more, that thou mayest thereby testify the
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sincerity of thy forgiveness of him." It is said of archbishop Cranmer
|
|
that the way for a man to make him his friend was to do him an ill
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turn. The precept is quoted from
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+25:21,22">Prov. xxv. 21, 22</A>;
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so that, high as it seems to be, the Old Testament was not a stranger
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to it. Observe here, <I>First,</I> What we must do. We must do good to
|
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our enemies. "<I>If he hunger,</I> do not insult over him, and say, Now
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God is avenging me of him, and pleading my cause; do not make such a
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|
construction of his wants. But <I>feed him." Then,</I> when he has need
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|
of thy help, and thou hast an opportunity of starving him and trampling
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|
upon him, then <I>feed him</I> (<B><I>psomize auton,</I></B> a
|
|
significant word)--"feed him abundantly, nay, feed him carefully and
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|
indulgently:" <I>frustulatim pasce</I>--<I>feed him with small
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|
pieces,</I> "feed him, as we do children and sick people, with much
|
|
tenderness. Contrive to do it so as to express thy love. <I>If he
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|
thirst, give him drink:</I> <B><I>potize auton</I></B>--<I>drink to
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|
him,</I> in token of reconciliation and friendship. So confirm your
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|
love to him." <I>Secondly,</I> Why we must do this. Because in so doing
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|
thou shalt heap <I>coals of fire on his head.</I> Two senses are given
|
|
of this, which I think are both to be taken in disjunctively. <I>Thou
|
|
shalt heap coals of fire on his head;</I> that is, "Thou shalt either,"
|
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|
1. "Melt him into repentance and friendship, and mollify his spirit
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|
towards thee" (alluding to those who melt metals; they not only put
|
|
fire under them, but heap fire upon them; thus Saul was melted and
|
|
conquered with the kindness of David,
|
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|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Sa+24:16,26:21">1 Sam. xxiv. 16; xxvi. 21</A>)--
|
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|
"thou wilt win a friend by it, and if thy kindness have not that effect
|
|
then,"
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|
2. "It will aggravate his condemnation, and make his malice against
|
|
thee the more inexcusable. Thou wilt hereby hasten upon him the tokens
|
|
of God's wrath and vengeance." Not that this must be our intention in
|
|
showing him kindness, but, for our encouragement, such will be the
|
|
effect. To this purpose is the exhortation in the last verse, which
|
|
suggests a paradox not easily understood by the world, that in all
|
|
matters of strife and contention those that revenge are the conquered,
|
|
and those that forgive are the conquerors.
|
|
|
|
(1.) "<I>Be not overcome of evil.</I> Let not the evil of any
|
|
provocation that is given you have such a power over you, or make such
|
|
an impression upon you, as to dispossess you of yourselves, to disturb
|
|
your peace, to destroy your love, to ruffle and discompose your
|
|
spirits, to transport you to any indecencies, or to bring you to study
|
|
or attempt any revenge." He that cannot quietly bear an injury is
|
|
perfectly conquered by it.
|
|
|
|
(2.) "<I>But overcome evil with good,</I> with the good of patience and
|
|
forbearance, nay, and of kindness and beneficence to those that wrong
|
|
you. Learn to defeat their ill designs against you, and either to
|
|
change them, or at least to preserve your own peace." He that hath this
|
|
rule over his spirit is better than the mighty.</P>
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|
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|
<P>
|
|
|
|
3. To conclude, there remain two exhortations yet untouched, which are
|
|
general, and which recommend all the rest as good in themselves, and of
|
|
good report.</P>
|
|
|
|
<P>
|
|
|
|
(1.) As good in themselves
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+12:9"><I>v.</I> 9</A>):
|
|
|
|
<I>Abhor that which is evil, cleave to that which is good.</I> God hath
|
|
shown us what is good: these Christian duties are enjoined; and that is
|
|
evil which is opposite to them. Now observe,
|
|
|
|
[1.] We must not only not do evil, but we must <I>abhor that which is
|
|
evil.</I> We must hate sin with an utter and irreconcilable hatred,
|
|
have an antipathy to it as the worst of evils, contrary to our new
|
|
nature, and to our true interest--hating all the appearances of sin,
|
|
even the garment spotted with the flesh.
|
|
|
|
[2.] We must not only do that which is good, but we must cleave to it.
|
|
It denotes a deliberate choice of, a sincere affection for, and a
|
|
constant perseverance in, that which is good. "So cleave to it as not
|
|
to be allured nor affrighted from it, cleave <I>to him that is
|
|
good,</I> even to the Lord
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+11:23">Acts xi. 23</A>),
|
|
|
|
with a dependence and acquiescence." It is subjoined to the precept of
|
|
brotherly love, as directive of it; we must love our brethren, but not
|
|
love them so much as for their sakes to commit any sin, or omit any
|
|
duty; not think the better of any sin for the sake of the person that
|
|
commits it, but forsake all the friends in the world, to cleave to God
|
|
and duty.</P>
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|
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