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We must overcome evil

ROMANS.

is If it be possible, as much as lieth in you, live peaceably with all men.

19 Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord.

Mark 9.50. Ch. 14. 19. Heb. 12. 14.-8 Lev. 19. 18. Prov.24.29. Ecclus. 28. 1, &c.
7erse 17.

bottom of this. The motto of the Royal Arms of Scotland is
in direct opposition to this divine direction, Nemo me impune
lacesset; of which, "I render evil for evil to every man," is
a pretty literal translation. This is both anti-christian and
abominable, whether in a state or in an individual.

Provide things honest] Be prudent; be cautious; neither eat, drink, nor wear, but as you pay for every thing. "Live not on trust, for that is the way to pay double;" and by this means the poor are still kept poor. He who takes credit, even for food or raiment, when he has no probable means of defraying the debt, is a dishonest man. It is no sin to die through lack of the necessaries of life, when the providence of God has denied the means of support; but it is a sin to take up goods without the probability of being able to pay for them. Poor man! suffer poverty a little: perhaps God is only trying thee for a time: and who can tell if he will not turn again thy captivity. Labour hard to live honestly: if God still appear to withhold his providential blessing, do not despair; leave it all to him; do not make a sinful choice; he cannot err. He will bless thy poverty while he curses the ungodly man's blessings.

18. If it be possible) To live in a state of peace with one's neighbours, friends, and even family, is often very difficult. But the man who loves God must labour after this; for it is indispensably necessary even for his own sake. A man cannot have broils and misunderstandings with others, without having his own peace very materially disturbed. He must, to be happy, be at peace with all men, whether they will be at peace with him or not. The apostle knew that it would be difficult to get into and maintain such a state of peace, and this, his own words amply prove: and if it be possible, as much as lieth in you, live peaceably. Though it be but bare ly possible, labour after it."

19. Dearly beloved, avenge not yourselves] Ye are the children of God, and he loves you, and because he loves you he will permit nothing to be done to you that he will not turn to your advantage. Never take the execution of the law into your own hands; rather suffer injuries. The Son of man is come, not to destroy men's lives, but to save; be of the same spirit. When He was reviled, he reviled not again. It is the part of a noble mind to bear up under unmerited dis. grace; little minds are litigious and quarrelsome.

Give place unto wrath] AUTE TOTO T pyn, leave room for the civil magistrate to do his duty; he holds the sword for this purpose; and if he be unfaithful to the trust reposed in him by the state, leave the matter to God, who is the righteous Judge; for by avenging yourselves, you take your cause both out of the hands of the civil magistrate, and out of the hands of God. I believe this to be the meaning of give place to wrath, opyn, punishment; the penalty which the laws, properly executed, will inflict. This is well expressed by the author of the book of Ecclesiasticus, chap. xix. ver. 17. Admonish thy neighbour before thou threaten him, and not being angry, GIVE PLACE TO THE LAW OF THE MOST HIGH.

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actions with kindness.

20 "Therefore, if thine enemy hunger, feed him; if he thirst,
on his head.
give him drink: for in so doing, thou shalt heap coals of fire

21 Be not overcome of evil, but overcome evil with good

of begetting in him a sense of his guilt; and from being your fell enemy, he may become your rea! friend. This I believe to be the sense of this passage, which many have encumbered with difficulties of their own creating. The whole is a quothtuagint and it is very likely that the latter clause of this verse, thou shalt heap coals of fire upon his head, is a metation from Prov. xxv. 21, 22. in the precise words of the Sep phor taken from smelting metals. The ore is put into the furnace, and fire put both under and over, that the metal may be liquifled, and, leaving the scoria and dross, may fall down pure to the bottom of the furnace. This is beautifully expressed by one of our own poets, in reference to this explá nation of this passage.

t Des. 22.35 Heb. 10.30.-u Exod. 23.4, 5. Prov. 25.21, 22. Matt. 5.41.- Gen. 5.4, 5. Luke 23.31.

"So artists melt the sullen ore of lead,
By heaping coals of fire upon its head.
In the kind warmth the metal learns to gloir,
And pure from dross, the silver runs below."

and the apostle's use of it, that the heaping of the coals of fire
on the head of the enemy, is intended to produce not an evil,
It is most evident from the whole connexion of the place,
ad litional proof of this.
but the most beneficent effect; and the following verse is an

evil, become precisely the same character which thou con-
demnest in another. Overcome evil with good; however fre
21. Be not overcome of evil) Do not, by giving place to
quently he may grieve or injure thee, always repay him with
kindness; thy good will, in the end, may overcome his evil.
vult peccare in alium, quia ille peccavit in ipsum. "He is
overcome of evil who sins against another; because he sins
1. Thomas Aquinas has properly said, vincitur à malo qui
against himself." A moral enemy is more easily overcome
by kindness than hy hostility. Against the latter he arms him-
selves in opposition to him who is striving to retaliate, by vio-
lence, the injurious acts which he has received from him.
self; and all the evil passions of his heart concentrate them-
But where the injured man is labouring to do him good for
his evil; to repay his curses with blessings and prayers: his
evil passions have no longer any motive, any incentive; his
mind relaxes, the turbulence of his passions is calmed, reason
and conscience are permitted to speak; he is disarmed, or in
other words, he finds that he has no use for his weapons; he
mind is superior to all the insults and injuries which he has
received; and who is determined never to permit the hea-
beholds in the injured man a magnanimous friend, whose
venly principle that influences his soul to bow itself before
the miserable, mean, and wretched spirit of revenge. This
amiable inan views in his enemy a spirit which he beholds
with horror, and he cannot consent to receive into his own
bosom a disposition which he sees to be so destructive to ano-
ther; and he knows that as soon as he begins to avenge him-
self, he places himself on a par with the unprincipled man,
whose conduct he has so much reason to blame, and whose
spirit he has so much cause to abominate. He who avenges
ful passions by which his enemy is rendered both wretched
and contemptible. There is the voice of eternal reason in
himself, receives into his own heart all the evil and disgrace-
avenge not yourselves:-overcome evil with good;" as well
as the high authority and command of the living God.

Vengeance is mine] This fixes the meaning of the apostle, and at once shows that the exhortation, rather give place to 10rath or punishment, means, leave the matter to the judgment" of God; it is his law that, in this case, is broken; and to him the infliction of deserved punishment belongs. Some think it means, "Yield a little to a man when in a violent passion, for the sake of peace, until he grow cooler."

I will repay] In my own time, and in my own way. But he gives the sinner space to repent, and this long-suffering leads to salvation. Dr. Taylor, after Dr. Benson, conjectures that the apostle, in these directions, had his eye upon the indignities which the Jews, and probably the Christians too, (for they were often confounded by the heathens,) suffered by the edict of Claudius, mentioned Acts xviii. 2. which commanded all Jews to depart from Rome." Upon this occasion Aquila and Priscilla removed to Corinth, where Paul found them, and dwelt with them a considerable time. No doubt they gave him a full account of the state of the Christian church at Rome, and of every thing relating to the late persecution under Claudius. That emperor's edict probably died with him, if it were not repealed before, and then the Jews and Christians, (if the Christians were also expelled,) returned again to Rome; for Aquila and Priscilla were there when Paul wrote this epistle, chap. xvi. 3. which was in the fourth year of Nero, successor to Claudius.

20. If thine enemy hunger, feed him] Do not withhold from any man the offices of kindness and mercy; you have been God's enemy, and yet God fed, clothed, and preserved you alive: do to your enemy as God has done to you; if your enemy be hungry, feed him; if he be thirsty, give him drink; so has God dealt with you. And has not a sense of his goodne s and long-suffering towards you, been a means of melting down your heart into penitential compunction, gratitude, and love towards him? How know you that a similar conduct towards your enemy, may not have the same gracious influence on him towards you? Your kindness may be the means 76

the skill and address, as well as the divine wisdom, with which 2. The reader will, no doubt, have observed with pleasure, brought forth to view in the preceding chapters. Nothing can be more regular or judicious than his plan of proceeding the apostle has handled the important subjects which he has He first shows the miserable, wretched, fallen, degraded state of man; next, the merciful provision which God has made for his salvation; and, lastly, the use which man should make of the mercies of his God. He shows us, in a most pointed manner, the connexion that subsists between the doctrines of the Gospel, and practical piety. From the be ginning of the first to the end of the eleventh chapter, he states and defends the grand truths of Christianity; and from the beginning of the twelfth to the end of the epistle, he shows the practical use of these doctrines. This is a point which is rarely considered by professors: multitudes run to the Epis tle to the Romans for texts to prop up their peculiar system of doctrine; but how few go to this sacred book for rules relative to a holy life! They abound in quotations from the doctrinal parts, but seldom make that use of them which the brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your apostle makes in this chapter; "I beseech you, therefore, reasonable service; and be not conformed to this world," &c. Now we learn from the use which the apostle makes of his doctrines, that whatsoever teaching comes from God, leads to a holy and useful life. And if we hold any doctrine that does not excite us to labour after the strictest conformity to the will of God in all our tempers, spirit, and actions; we may rest assured that either that doctrine is not of God, or we make an improper use of it. He that knows God best, loves and resembles him most.

The necessities of subjection to

ROMANS.

CHAPTER XIII.

the civil constituted authorities

Subjection to civil governors inculcated from the consideration, that civil government is according to the ordinance of God; and that those who resist the lawfully constituted authorities, shall receive condemnation, 1, 2. And those who are obedient shall receive praise, 3. The character of a lawful civil governor, 4. The necessity of subjection, 5, The propriety of paying lawful tribute, 6, 7. Christians should love one another, 8-10. The necessity of immediate con version to God, proved from the shortness and uncertainty of time, 11, 12. How the Gentiles should walk so as to please God, and put on Christ Jesus in order to their salvation, 13, 14. [A. M. cir. 4062. A. D. cir. 58. An. Olymp. cir. CCIX. 2. A. U. C. cir. 811.]

ET every soul be subject unto the higher powers. For, there is no power but of God: the powers that be, are

* ordained of God.

Ti 3.1. 1 Pet 2 13-b Prov.8 15, 16. Dan. 2.21.& 4.32. WisJ.6.3. John 19.11.

NOTES.-To see with what propriety the apostle introduces the important subjects which he handles in this chapter, it is necessary to make a few remarks on the circumstances in which the church of God then was.

It is generally allowed that this epistle was written about the year of our Lord 58, according to the vulgar reckoning, four or five years after the edict of the emperor Claudius, by which all the Jews were banished from Rome. And as, in those early times, the Christians were generally confounded with the Jews, it is likely that both were included in this

decree.

2 Whosoever,
resisteth d the
resisteth
ordinance of God; and they that resist shall receive to them

selves damnation.

e Or, ordered Tit.3.1.- Deu. 17. 12. & 21. 18.

legates authority to whomsoever he will: and though, in many cases, the governor himself may not be of God, yet civil gorernment is of him; for without this, there could be no so ciety, no security, no private property: all would be confusion and anarchy; and the habitable world would soon be depopulated. In ancient times, God, in an especial manner, on many occasions, appointed the individual who was to govern, and he accordingly governed by a divine right; as in the case of Moses, Joshua, the Hebrew judges, and several of the Israelitish kings. In after times, and to the present day, he does that by a general superintending providence, which he For what reason this edict was issued, does not satisfactorily did before by especial designation. In all nations of the earth, appear. Suetonius tells us that it was because the Jews were there is what may be called a constitution, a plan by which making continual disturbances under their leader Chrestus. a particular country or state is governed; and this constitu(See the note on Acts xviii. 2.) That the Jews were, in gene- tion is less or more calculated to promote the interests of the ral, an uneasy and seditious people, is clear enough from community. The civil governor, whether he be elective or every part of their own history. They had the most rooted hereditary, agrees to govern according to that constitution. aversion from the heathen government; and it was a maxim Thus, we may consider, that there is a compact and consent with them that the world was given to the Israelites; that between the governor and the governed, and, in such a case, they should have supreme rule every where, and that the the potentate may be considered as coming to the supreme Gentiles should be their vassals. With such political notions, authority in the direct way of God's providence; and as civil grounded on their native restlessness, it is no wonder, if, in government is of God, who is the fountain of law, order, and several instances, they gave cause of suspicion to the Roman regularity; the civil governor, who administers the laws of government, who would be glad of an opportunity to expel a state according to its constitution, is the minister of God. from the city, persons whom they considered dangerous to its But it has been asked, if the ruler be an immoral or profligate peace and security; nor is it unreasonable, on this account, man, does he not prove himself, thereby, to be unworthy of to suppose, with Dr. Taylor, that the Christians, under a no- his high office, and should he not be deposed? I answertion of being the peculiar people of God, and the subjects of No: if he rule according to the constitution, nothing can jus Lis kingdom alone, might be in danger of being infected with fy rebellion against his authority. He may be irregular in his those unruly and rebellious sentiments; therefore the apostle own private life; he may be an immoral man, and disgrace shows them that they were, notwithstanding their honours himself by an improper conduct: but if he rule according to and privileges as Christians, bound by the strongest obliga- the law; if he make no attempt to change the constitution, tions of conscience to be subject to the civil government. The nor break the compact between him and the people; there is, judicious commentator adds, "I cannot forbear observing the therefore, no legal ground of opposition to his civil authority: admirable skill and dexterity with which the apostle has and every act against him is not only rebellion, in the worst handled the subject. His views in writing are always compre- sense of the word, but is unlawful, and absolutely sinful. hensive on every point; and he takes into his thoughts and Nothing can justify the opposition of the subjects to the ru instructions, all parties that might probably reap any benefit ler, but overt attempts, on his part, to change the constitution, by them. As Christianity was then growing, and the powers or to rule contrary to law. When the ruler acts thus, he dis of the world began to take notice of it, it was not unlikely that solves the compact between him and his people; his authority this letter might fall into the hands of the Roman magistrates. is no longer binding, because illegal; and it is illegal because And, whenever that happened, it was right not only that they he is acting contrary to the laws of that constitution, accord should see that Christianity was no favourer of sedition; but ing to which, on being raised to the supreme power, he prolikewise that they should have an opportunity of reading their mised to govern. This conduct justifies opposition to his goown duty and obligations. But as they were too proud and vernment: but I contend, that no personal misconduct in the insolent to permit themselves to be instructed in a plain, di- ruler, no immorality in his own life, while he governs acrect way: therefore the apostle, with a masterly hand, deli- cording to law, can either justify rebellion against him, or neates, and strongly inculcates the magistrate's duty. While contempt of his authority. For his political conduct, he is ache is pleading his cause with the subject, and establishing his countable to the constitution: for his moral conduct, he is acduty on the more sure and solid ground, he dexterously sides countable to God, his conscience, and the ministers of reliwith the magistrate, and vindicates his power against any gion. A king may be a good moral man, and yet a weak, and subject who might have imbibed seditious principles, or might indeed, a bad and dangerous prince. He may be a bad man, be inclined to give the government any disturbance: and, under and stained with vice in his private life, and yet be a good this advantage, he reads the magistrate a fine and close lec-prince. SAUL was a good moral man, but a bad prince; be. ture, upon the nature and ends of civil government. A way cause he endeavoured to act contrary to the Israelitish constiof conveyance so ingenious and unexceptionable, that even tution; he changed some essential parts of that constitution, Nero himself, had this epistle fallen into his hands, could not as I have elsewhere shown; (see the Note on Acts xiii. ver. 22.) fail of seeing his duty clearly stated, without finding any thing he was therefore lawfully deposed. James the IId. was a good servile or flattering on the one hand, or offensive or disgust-moral man, as far as I can learn, but he was a bad and dan ing on the other. gerous prince; he endeavoured to alter, and essentially change the British constitution both in church and state; there fore he was lawfully deposed. It would be easy, in running over the list of our own kings, to point out several who were deservedly reputed good kings, who in their private life were very immoral. Bad as they might be in private life, the constitution was, in their hands, ever considered a sacred deposit; and they faithfully preserved it, and transmitted it unimpaired to their successors: and took care, while they held the reins of government, to have it impartially and effectually administered.

The attentive reader will be pleased to see, with what dexterity, truth, and gravity, the apostle, in a small compass, af firins and explains the foundation, nature, ends, and just li mits of the magistrate's authority, while he is pleading his cause; and teaching the subject the duty and obedience he owes to the civil government."-Dr. Taylor's Notes, page 352. Verse 1. Let every soul be subject unto the higher powers] This is a very strong saying, and most solemnly introduced; and we must consider the apostle as speaking not from his own private judgment, or teaching a doctrine of present erpediency; but declaring the mind of God on a subject of the most importance to the peace of the world; a doctrine which does not exclusively belong to any class of people, order of the community, or official situations; but to every soul; and, on the principles which the apostle lays down, to every soul in all possible varieties of situation, and on all occasions. And what is this solcinn doctrine? It is this; Let every soul be subject to the higher powers. Let every man be obedient to the civil governinent under which the providence of God

It must be allowed, notwithstanding, that, when a prince, howsoever heedful to the laws, is unrighteous in private life, his example is contagious; morality, banished from the throne, is discountenanced by the community; and happiness is diminished in proportion to the increase of vice. On the other hand, when a king governs according to the constitution of his realms, and has his heart and life governed by the laws of his God, he is then a double blessing to his people; while he is ruling carefully according to the laws, his pious example is a great means of extending and confirming the reign of pure For, there is no power but of God] As God is the origin morality among his subjects. Vice is discredited from the of power, and the Supreme Governor of the universe, he de- throne: and the profligate dare not hope for a place of trust

has cast his lot.

1

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3 For rulers are not a terror to good works, but to the evil. Wilt thou then not be afraid of the power? do that which is good, and thou shalt have praise of the same:

4 For he is the minister of God to thee for good. But if thou
lo that which is evil, be afraid; for he beareth not the sword
In vain: for he is the minister of God, a revenger to execute
wrath upon him that doeth evil.

f1 Pet.2.14. & 3.13.-g Ch.2.8.& 12.19. 1 Kings 10.9. Jer.25.9.
and confidence, (however in other respects he may be quali-
fied for it,) because he is a vicious man.

As I have already mentioned some potentates by name, as
apt examples of the doctrines I have been laying down, my
readers will naturally expect, that, upon so fair an opportunity,
I should introduce another; one in whom the double blessing
meets; one who, through an unusually protracted reign, (du-
ring every year of which he has most conscientiously watched
over the sacred constitution committed to his care,) not only
has not impaired this constitution, but has taken care that its
wholesome laws should be properly administered; and who,
in every respect, has acted as the father of his people; and
has added to all this the most exemplary moral conduct, per
haps ever exhibited by a prince, whether in ancient or mo-
dern times; not only tacitly discountenancing vice, by his
truly religious conduct, but by his frequent proclamations,
most solemnly forbidding Sabbath-breaking, profane swear-
ing, and immorality in general-more might be justly said,
but when I have mentioned all these things, (and I mention
them with exultation, and with gratitude to God,) I need
scarcely add the venerable name of GEORGE the Third, king
of Great Britain; as every reader will at once perceive that
the description suits no potentate besides. I may just observe,
that notwithstanding his long reign has been a reign of unpa-
ralleled troubles and commotions in the world, in which his
empire has always been involved; yet, never did useful arts,
ennobling sciences, and pure religion, gain a more decided and
general ascendancy: and much of this, under God, is owing
to the manner in which this king has lived; and the encou-
ragement he invariably gave to whatever had a tendency to
promote the best interests of his people, discountenancing re-
ligious persecution, in all its forms. Indeed, it has been well
observed, that under the ruling providence of God, it was chiefly
owing to the private and personal virtues of the sovereign, that
the House of Brunswick remained firmly seated on the throne,
amidst the storms arising from democratical agitations, and
revolutionary convulsions in Europe, during the years 1792-
1794. The stability of his throne, amidst these dangers and
distresses, may prove a useful lesson to his successors, and
show them the strength of a virtuous character; and that mo-
rality and religion form the best bulwark against those great
evils to which all human governments are exposed. This
small tribute of praise to the character and conduct of the Bri-
tish king, and gratitude to God for such a governor, will not
be suspected of sinister motive; as the object of it is, by an
inscrutable providence, placed in a situation to which neither
envy, flattery, nor even just praise, can approach; and where
the majesty of the man is placed in the most awful, yet re-
spectable ruins.

But to resume the subject, and conclude the argument: I wish particularly to show the utter unlawfulness of rebellion against a ruler, who, though he may be incorrect in his moral conduct, yet rules according to the laws; and the additional blessing of having a prince, who, while his political conduct is regulated by the principles of the constitution; his heart and life are regulated by the dictates of eternal truth, as contained in that revelation which came from God.

2. Whosoever resisteth the power] 'O avriтaccouεvos; he who sets himself in order against this order of God; T Tou Osov Serayn, and they who resist, bi avocaтnкOTES, they who obstinately, and for no right reason, oppose the ruier, and strive to unsettle the constitution, and to bring about illegal changes,

Shall receive to themselves damnation] Kptua, condemna tion; shall be condemned both by the spirit and letter of that constitution, which, under pretence of defending or improving, they are indirectly labouring to subvert.

3. For rulers are not a terror to good works] Here the apostle shows the civil magistrate what he should be: he is clothed with great power, but that power is entrusted him, net for the terror and oppression of the upright man, but to overawe and punish the wicked. It is, in a word, for the benefit of the community, and not for the aggrandizement of himself, that God has entrusted the supreme civil power to any man. If he should use this to wrong, rob, spoil, oppress, and persecute his subjects, he is not only a bad man, but also u had prince. He infringes on the essential principles of law and equity. Should he persecute his obedient, loyal subjects, on any religious account, this is contrary to all law and right; and, his doing so, renders him unworthy of their confidence; and they must consider him not as a blessing, but a plague. Yet, even in this case, though in our country it would be a breach of the constitution, which allows every man to worship God according to his conscience; yet the truly pious will not feel that even this, would justify rebellion against the prince; they are to suffer patiently, and commend themselves and their cause to him that judgeth righteously. It is an awful thing to rebel, and the cases are extremely rare that can jus78

the civil constituted authorities

but also for conscience sake.
5 Wherefore h ye must needs be subject, not only for wrath,

ministers, attending continually upon this very thing
6 For, for this cause pay ye tribute also: for they are God's
is due; custom to whom custom; fear to whom fear; honour
7k Render therefore to all their dues; tribute to whom tribute
to whom honour.

h Eccles 8.2.-1 Pe.2.19-k Matt 22.21. Mark 12. 17, Luke 15.

tify rebellion against the constituted authorities. See the doc-
not live in fear of the civil magistrate, live according to the
trine on ver. 1.
laws; and thou mayest expect that he will rule according to
Wilt thou then not be afraid of the power] If thou wouldest
the laws; and consequently, instead of incurring blame, thou
wilt have praise, This is said on the supposition that the ru
ler is himself a good man: such the laws suppose him to be;
and the apostle, on the general question of obedience and pro-
tection, assumes the point, that the magistrate is such
apostle puts the character of the ruler in the strongest possible
light. He is the minister of God: the office is by Divine ap-
4. For he is the minister of God to the for good] Here the
pointment: the man who is worthy of the office will act in
conformity to the will of God: and, as the eyes of the Lord
are over the righteous, and his ears open to their cry, conse-
quently, the ruler will be the minister of God to them for good.
to him for the defence and encouragement of the good, and
the punishment of the wicked: and he has authority to pu
He beareth not the sword in vain] His power is delegated
nish capitally, when the law so requires; this, the term
sword leads us to infer.

Exdikos, for he is God's vindictive minister, to execute wrath:
ets apynu, to inflict punishment upon the transgressors of the
For he is a minister of God, a revenger] Ocs diakov
law: and this according to the statutes of that law; for God's
civil ministers are never allowed to pronounce or inflict pu
nishment according to their own minds or feelinga; but ac
cording to the express declarations of the law.

that ye should be subject, not only for wrath, dia rny opyne, on
account of the punishment which will be inflicted on evil
5. Ye must needs be subject] Avayan, there is a necessity
doers, but also for conscience sake; not only to avoid punish-
ment, but also to preserve a clear conscience. For, as civil
government is established in the order of God, for the sup
port, defence, and happiness of society; they who transgress
its laws, not only expose themselves to the penalties assigned
by the statutes, but also to guilt in their own consciences; be-
cause they sin against God. Here are two powerful motives
to prevent the infraction of the laws, and to enforce obedi-
ence.
godly. 2. The keeping of a good conscience, which weighs
powerfully with every person who fears God. These two
1. The dread of punishment: this weighs with the un-
motives should be frequently urged both among professors
and profane.

ment is an order of God, and the ministers of state must be at
considerable expense in providing for the safety and defence
6. For this cause pay ye tribute also] Because civil govern-
these expenses are incurred, should defray that expense; and
hence nothing can be more reasonable than an impartial and
of the community; it is necessary that those in whose behalf
moderate taxation, by which the expenses of the state may
be defrayed, and the various officers, whether civil or military,
who are employed for the service of the public, be adequately
remunerated. All this is just and right; but there is no insi-
nuation in the apostle's words in behalf of an extravagant
unnecessary wars: or the pensioning of corrupt or useless
men. The taxes are to be paid for the support of those who
and oppressive laxution, for the support of unprincipled and
are God's ministers, the necessary civil officers, from the
king downwards, who are attending CONTINUALLY on this
very thing. And let the reader observe, that by God's mi-
civil officers, in all departments of the state.
nisters, are not meant here the ministers of religion, but the

command. Be rigidly just: withhold neither from the king,
7. Render, therefore, to all their dues.] This is an extensive
from even the lowest of the community, what the laws of God
and your country require you to pay.
nor his ministers, nor his officers of justice and revenue, nor

such taxes as were levied on persons and estates.
Tribute to whom tribute] Popos this word probably means

such duties as were laid upon goods, merchandize, &c. on
imports and exports; what we commonly call custom, Kypke,
Custom to whom custom] Teλos this word probably means
on this place, has quoted some good authorities for the above
distinction and signification. Both the words occur in the fel-
lowing quotation from Strabo, Ανάγκη γαρ μειούσθαι τα τελη
popwv Baddouevov; it is necessary to lessen the CUSTOME
if TAXES be imposed. Strabo, lib. il. page 307. See several
other examples in Kypke.

we translate fear, signifies that reverence which produces
obedience. Treat all official characters with respect, and be
Fear to whom fear] It is likely that the word doẞor, which
obedient to your superiors.

that outward respect which the principle, reverence, from
which it springs, will generally produce. Never behave rude
Honour to whom honour] The word run, may here mean
ly to any person; but behave respectfully to men in office: is

8 Owe no man any thing, but to love one another: for 1 he, that loveth another hath fulfilled the law.

9 For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, namely, a Thou shali love thy neighbour as thyself.

10 Love worketh no ill to his neighbour: therefore love is the fulfilling of the law.

conversion to God.
we believed.
awake out of sleep: for now is our salvation nearer than when

12 The night is far spent, the day is at hand: 9 let us there-
fore cast off the works of darkness, and let us put on the ar-
13 Let us walk honestly, as in the day; "not in rioting and
mour of light.
drunkenness, not in chambering and wantonness, not in
strife and envying.

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Il And that knowing the time, that now it is high time P to
9 Eph.5.11. Col 3.8.-r Eph.6, 13. 1 Thess.5.8- Phil. 4.8. 1 Thess.4, 12, 1 Pet.
Ver. 10 Gal.5.14. Col.3. 14. 1 Tim. 1.5. James 2.9-m Exod.20, 13, &c. Deu. 5.
5-w James 3.14-x Gal.3.27. Eph.4.24. Col.3. 10-y Gal. 5.16, 1Pet.2.11.
17, 46. Matt, 19.13-a Lev. 19.18 Matt.22.39. Mark 12.31. Gal.5.14. James 2.8-2.12- Or, decently. Prov, 23.00. Luke 21.34. 1 Pet 4.3-1 Cor.6.9. Epb.5.
Met 2.40. Ver 8-p 1 Cor. 15.34. Eph.5. 14. I Theas, 5.5,6.

you cannot even respect the man, for an important office may
be filled by an unworthy person, respect the office, and the
man on account of his office. If a man habituate himself to
disrespect officia! characters, he will soon find himself dis-
posed to pay little respect or obedience to the laws themselves.
8. Owe no man any thing, but to love one another] In the
preceding verses, the apostle has been showing the duty, reve-
rence, and obedience, which all Christians, from the highest
to the lowest, owe to the civil magistrate; whether he be em-
peror, king, pro-consul, or other state-officer; here, he shows
them their duty to each other; but this is widely different
from that which they owe to the civil government; to the first,
hey owe subjection, reverence, obedience, and tribute; to the
fatter they owe nothing but mutual love, and those offices
which necessarily spring from it. Therefore, the apostle
says, owe no man; as if he had said, ye owe to your fellow-
brethren, nothing but mutual love: and this is what the law
of God requires; and in this the law is fulfilled. Ye are not
bound in obedience to them as to the civil magistrate; for, to
him ye must needs be subject, not merely for fear of punish-
ment, but for conscience sake: but to these ye are bound by
love: and by that love especially, which utterly prevents you
from doing any thing by which a brother may sustain any
kind of injury.

9. For this, thou shalt not commit adultery] He that loves another, will not deprive him of his wife, of his life, of his property, of his good name; and will not even permit a desire to enter into his heart which would lead him to wish to possess any thing that is the property of another: for the law, the sacred Scripture, has said, Thou shalt love thy neighbour as thyself.

It is remarkable, that ou evdouapropnosis, thou shalt not bear false witness, is wanting here in ABDEFG., and several other MSS. Griesbach has left it out of the text. It is want ing also in the Syriac, and in several of the primitive Fathers. The generality of the best critics think it a spurious reading. 10. Love worketh no ill] As he that loves another, will act towards that person, as, on a reverse of circumstances, he would that his neighbour should act towards him; therefore, this love can never work ill towards another; and, on this head, i. e. the duty we owe to our neighbour, love is the fulfilling of the law.

11. And that, knowing the time] Dr. Taylor has given a ju"And dicious paraphrase of this and the following verses. all the duties of a virtuous and holy life we should the more carefully and zealously perform, considering the nature and shortness of the present season of life; which will convince us that it is now high time to rouse and shake off sleep; and apply, with vigilance and vigour, to the duties of our Christian life; for, that eternal salvation which is the object of our Christian faith and hope, and the great motive of our religion, is every day nearer to us, than when we first entered into the profession of Christianity."

Some think the passage should be understood thus: We have now many advantages which we did not formerly posBess. Salvation is nearer; the whole Christian system is more fully explained, and the knowledge of it more easy to be acquired than formerly; on which account, a greater progress in religious knowledge, and in practical piety, is required of us: and we have, for a long time, been too remiss in these respects. Deliverance from the persecutions, &c. with which they were then afflicted, is supposed by others, to be the meaning of the apostle.

12. The night is far spent) If we understand this in reference to the heathen state of the Romans, it may be para phrased thus: the night is far spent; heathenish darkness is nearly at an end: the day is at hand; the full manifestation of the Sun of righteousness, in the illumination of the whole Gentile world, approaches rapidly. The manifestation of the Messiah is regularly termed by the ancient Jews Dyom, day, because previously to this all is night. Bereshith Rabba, sect. 91. fol. 89. Cast off the works of darkness: prepare to meet this rising light, and welcome its approach; by throwing aside superstition, impiety, and vice of every kind: and put on the armour of light; fully receive the heavenly teaching, by which your spirits will be as completely armed against the attacks of evil, as your bodies could be by the best weapons and impenetrable armour. This sense seems most suitable to the following verses, where the vices of the Gentiles are particularly specified; and they are exhorted to abandon them, and to receive the Gospel of Christ. The common method of explanation is this: the night is far spent; our present imperfect life, full of afflictions, temptations, and trials, is almost run out; the day of eternal blessedness is at hand is about to dawn on

us in our glorious resurrection unto eternal life. Therefore,
let us cast off, let us live as candidates for this eternal glory.
But this sense cannot at all comport with what is said below;
13. Let us walk honestly, as in the day] Let us walk, ev
as the Gentiles are most evidently intended.
xnovos, decently, from cv, well, and oxnua, mien, habit, or
dress. Let our deportment be decent, orderly, and grave; such
Not in rioting and drunkenness] Μη κώμοις και μέθαις·
as we shall not be ashamed of in the eyes of the whole world.
Kopos, rioting, according to Hesychius, signifies, acelyn aσ-
pата, порvikа autoria, wdai, unclean and dissolute songs;
banquets, and such like. Mais signifies drunken festi
vals, such as were celebrated in honour of their gods: when,
after they had sacrificed, (pera TO OVEL, SUIDAS,) they drank
to excess, accompanied with abominable acts of every kind.
See Suidas and Hesychius, nnder this word.

Not in chambering] This is no legitimate word, and conveys no sense till, from its connexion in this place, we force a meaning upon it. The original word, Koiraus, signifies whoredoms, and prostitution of every kind.

And wantonness] Areλystats, all manner of uncleanness, and sodomitical practices.

Not in strife and envying.] Mn epidi kut no, not in contentions and furious altercations, which must be the consequence of such practices as are mentioned above. Can any man suppose that this address is to the Christians at Rome That they are charged with practices almost peculiar to the heathens? And practices of the most abandoned and dissolute sort? If those called Christians at Rome were guilty of such tween them and the most abominable of the heathens. But it is acts, there could be no difference, except in profession, be impossible that such things should be spoken to the followers of Christ; for the very grace that brings repentance enables the penitent to cast aside and abominate all such corrupt and vicious conduct.

The advices to the Christians may be found in the preceding chapter: those at the conclusion of this chapter belong solely to the heathens.

14. Put ye on the Lord Jesus] This is in reference to what is said ver. 13. Let us put on decent garments: let us make tain that profession by a suitable conduct. Putting on, or a different profession, unite with other company; and mainbeing clothed with Jesus Christ, signifies receiving and believing the Gospel; and consequently, taking its maxims for the government of life: having the mind that was in Christ. The ancient Jews frequently use the phrase, putting on the Shechinah, or Divine Majesty, to signify the soul's being clothed with immortality, and rendered fit for glory.

To be clothed with a person, is a Greek phrase, signifying to assume the interest of another, to enter into his views, to imitate him, and be wholly on his side. St. Chrysostom parEvEdvoaro, such a one hath put on such a one; i. e. he closely ticularly mentions this as a common phrase, & deiva Tov deiva follows and imitates him. So Dionysius Hal. Antiq. lib. xi. page 689, speaking of Appius, and the rest of the Decemviri, says, ουκετι μετριάζοντες, αλλά τον Ταρκύνιον εκείνον ενδυομε vot, They were no longer the servants of Tarquin, but they Eusebius, in his Life of Constantine, says the CLOTHED THEMSELVES WITH HIM: they imitated and aped him in every thing. same of his sons, they put on their father; they seemed to perenter into his spirit and views, and to imitate him in all things. players; they assumed the name and garments of the The mode of speech itself is taken from the custom of stageson whose character they were to act; and endeavoured as closely as possible to imitate him in their spirit, words, and actions. See many pertinent examples in Kypke.

And make not provision for the flesh] By flesh we are here to understand, not only the body, but all the irregular appetites and passions which led to the abominations already recited. No provision should be made for the encouragement and gratification of such a principle as this.

To fulfil the lusts thereof.] Eis smiovutas, in reference to its lusts; such as the Kuot KOLTai, uedai, and areλyetat, rioting, drunkenness, prostitutions, and uncleanness, mentioned ver. 13. to make provision for which the Gentiles lived and la boured, and bought and sold, and schemed and planned; for it was the whole business of their life to gratify the sinful lusts of the flesh. Their philosophers taught them little else; and the whole circle of their deities, as well as the whole scheme their religion, served only to excite and inflame such passions, and produce such practices.

1. In these four last verses there is a fine metaphor, and it is continued and well sustained in every expression. 1. The apostle considers the state of the Gentiles under the notion of

We should bear with him

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quence, but by the important subjects which he discussed; who is weak in the faith. but still could not abandon his Manicheanism. Walking one day in a garden with his friend Alypius, who it appears had been reading a copy of St. Paul's Epistle to the Romans, and had left it on a bank near which they then were, (though some say that Augustin was then alone,) he thought he heard a musical voice calling out distinctly TOLLE et LEGE! TOLLE et LEGE! take up and read! take up and read! He looked down, saw the book, took it up, and hastily opening it, the first words that met his eye were these, Mn Kopots kai pabais, &c. Not in rioting and drunkenness, &c. but put ye on the Lord Jesus Christ. He felt the import and power of the words, and immediately resolved to become a follower of Christ: he, in consequence, instantly embraced Christianity; and afterward boldly professed and wrote largely in its defence; and became one of the most eminent of all the Latin fathers. Such is the substance of the story handed down to us from antiquity, concerning the conversion of St. Angustin. He was made bishop of Hippo, in Africa, in the year 395, and died in that city August 28, 430, at the very time that it was besieged by the Vandals.

on the great political question of subordination to the civil III. After what I have said in the Notes, I need add nothing to every ordinance of man for the Lord's sake. I need only observe, that it is in things civil this obedience is enjoined: powers; and of the propriety and expediency of submitting in things religious, God alone is to be obeyed. Should the civil power attempt to usurp the place of the Almighty, and forge a new creed, or prescribe rites and ceremonies not authorized by the word of God; no Christian is bound to obey. Yet, even in this case, as I have already noted, no Christian is authorized to rebel against the civil power; he must bear the persecution; and, if needs be, seal the truth with his blood; and thus become a martyr of the Lord Jesus. This has been the invariable practice of the genuine church of Christ. They committed their cause to Him who judgeth righteously. See farther on this subject on Matt. xxii. 20, &c. CHAPTER XIV.

In things indifferent, Christians should not condemn each other, 1. Particularly with respect to different kinds of food, 2-4. And the observation of certain days, 5, 6. None of us should live unto himself, but unto Christ, who lived and died for us, 7-9. by which a weak brother may be stumbled or grieved; lest we destroy him for whom Christ died, 14-16. The kingdom We must not judge each other; for all judgment belongs to God, 10-13. We should not do any thing of God does not consist in outward things, 17, 18. Christians should endeavour to cultivate peace and brotherly affec tion, and rather deny themselves of certain privileges, than be the means of stumbling a weak brother, 19-21. The ne cessity of doing all in the spirit of faith, 22, 23. [A. M. cir. 4062. A. D. cir. 59. An. Olymp. cir. CCIX. 2. A. U. C. eir. 811] TIM that is weak in the faith receive ye, but bnot to doubt

Hful disputations.

2 For one believeth that he may eat all things: another, who is weak, eateth herbs.

3 Let not him that eateth, despise him that eateth not; and let not him which eateth not, judge him that eateth: for God hath received him.

a Ch. 15. 1, 7. 1 Cor. 9.9, 11 & 9. 22-b Or, not to judge his doubtful thoughts.-e Ver. 14. 1 Cor. 10.25. 1 Tim.4.4. Tit. 1.15.

for God is able to make him stand.
4 Who art thou that judgest another man's servant? to his
own master he standeth or falleth. Yea, he shall be holden up:

teemeth every day alike. Let every man be fully persuaded
in his own mind.
5f One man esteemeth one day above another; another es-

6 He that h regardeth the day, regardeth it unto the Lord;
d Col.2. 16.-e Jarnes 4.12.- Gal.4.10. Col.2. 16.-g Or, fully assured.-h Gal.4
10-i Or, observeth

ject any from your Christian communion, because of their particular sentiments on things which are in themselves in. different. Do not curiously inquire into their religious scruples, nor condemn them on that account. Entertain a brother of this kind rather with what may profit his soul, than with curious disquisitions on speculative points of doctrine. A good lesson for modern Christians in general.

that whatsoever is rholesome and nourishing, whether herbs or flesh, whether enjoined or forbidden by the Mosaic law, 2. One believeth that he may eat all things] He believes may be safely and conscientiously used by every Christian. ledge of its doctrines, believe the Mosaic law relative to clean Another, who is weak, eateth herbs] Certain Jews, lately and unclean meats, to be still in force; and therefore, when they are in a Gentile country, for fear of being defiled, avoid flesh entirely, and live on vegetables. And a Jew, when in a heathen country, acts thus, because he cannot tell whether the flesh which is sold in the market, may be of a clean or unclean beast; whether it may not have been offered to an idol; or whether the blood may have been taken properly from it

NOTES.-It seems very likely, from this, and the following chapter, that there were considerable misunderstandings between the Jewish and Gentile Christians at Rome, relative to certain customs which were sacredly observed by the one, and disregarded by the other. The principal subject of dispute was, concerning meats and days. The converted Jew, retaining a veneration for the law of Moses, abstained from certain meats, and was observant of certain days; while the converted Gentile, understanding that the Christian religion laid him under no obligations to such ceremonial points, had no regard to either. It appears farther, that mutual censures, and uncharitable judgments, prevailed among them; and that brotherly love, and mutual forbearance, did not generally pre-converted to the Christian faith, and having as yet little knowvail. The apostle, in this part of his epistle, exhorts, that in such things, not essential to religion; and in which both parties, in their different way of thinking, might have an honest meaning, and serious regard to God, difference of sentiments might not hinder Christian fellowship and love: but that they would mutually forbear each other, make candid allowance, and especially not carry their Gospel liberty so far as to prejudice a weak brother, a Jewish Christian, against the Gospel itself, and tempt him to renounce Christianity. His rules and exhortations are still of great use; and happy would the Christian world be, if they were more generally practised. See Dr. Taylor, who farther remarks, that it is probable St. Paul learnt all these particulars from Aquila and Priscilla, who were lately come from Rome. Acts xviii. 2, 3. and with whom the apostle was familiar for a considerable time. This is very likely, as there is no evidence that he had any other intercourse with the church at Rome.

1. Him that is weak in the faith] By this the apostle most evidently means the converted Jew who must indeed be weak in the faith, if he considered this distinction of meats and days essential to his salvation.-See on ver. 21.

Receive ye] Associate with him; receive him into your religious fellowship; but when there, let all religious altercations be avoided.

Not to doubtful disputations.] Mn eis diakpioris diadopts Mov These words have been variously translated and understood: Dr. Whitby thinks the sense of them to be this, Not discriminating them by their inward thoughts. Do not re80

despise him, the Jew, who eateth not flesh, but herbs. And let not him, the Jew, that eateth not indiscriminately, judge, 3. Let not him that eateth] The Gentile, who eats flesh. condemn him, the Gentile, that eateth indiscriminately flesh, or vegetables.

right, and acting in the fear of God, are received as heirs of
For God hath received him.] Both being sincere, and up-
eternal life, without any difference on account of these reli-
gious scruples or prejudices.

Who has ever given thee the right to condemn the servant of
another man, in things pertaining to his own master? To his
4. Who art thou that judgest another man's servant?]
him; thy intermeddling in this business, is both rash and un-
charitable.
own master he standeth or falleth. He, not thou, is to jndge

and God who is able to make him stand, will uphold him; ane
so teach him that he shall not essentially err. And it is the
Yea, he shall be holden up] He is sincere and upright;
will of God that sneh upright though scrupulous persons,
should be continued members of his church.

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