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CHRISTIAN DUTIES TO GOD AND MAN EXPLAINED
THAT men, who wallow in all manner of uncleanness, should not like to hear the precepts of religion, is easy to be accounted for: but that persons professing godliness should be averse to them, is surprising. Yet it is a fact, that many, whose lives, as far as we can see, are moral, pour contempt upon moral instructions, as having no part in evangelical religion. But these persons are directly at issue with that Apostle, whom they most exalt, and whom, in other respects, they affect to follow. Who is more diffuse, who more minute, than the Apostle Paul, in the instructions which he gives respecting Christian duties? Let us attend to those which are here inculcated. If we took them singly, every one of them would furnish matter for a separate discourse: but, as the Apostle has united them so closely together, we prefer taking them in their accumulated state; because, if by means of it we lose somewhat in point of distinctness, that loss will be more than supplied by the light which they will mutually reflect on each other, and the force that will be derived from a combination of them all.
The Apostle here states the Christian’s duties,
I. In general—
[We must “abhor that which is evil, and cleave to that which is good.” The strength of these expressions deserves particular attention. Had we been told to avoid what was evil, and to practise what was good, it would have been sufficient for the regulation of our outward conduct. But religion is to engage the heart; and is to rectify, not merely our acts, but our habits, our dispositions, our taste [Note: Rom_8:5. ö ñ ï í ï ῦ ó é í .]. Sin must be hateful to us: and not gross sin only, but all sin without exception. It is not merely to be formidable to us on account of its penal consequences, but hateful on account of its odious qualities. As “God is of purer eyes than to behold iniquity,” so are we to be of purer hearts than to regard it with any other feeling than that of utter “abhorrence.” God calls it “that abominable thing which his soul hateth:” and in precisely the same light should we view it. The circumstance of its being common, or fashionable, or profitable, or pleasant, should make no difference in our feelings towards it; nor should we be at all more reconciled to it, because the world choose to call it venial. Every deviation from God’s holy law, every opposition to his revealed will, we should consider as debasing, defiling, damning; and every temptation to depart so much as an hair’s breadth from the perfect line of rectitude, we should resist even unto blood: “We should resist unto blood, striving against sin [Note: Heb_12:4.].”
In like manner, and to a like extent, we must “cleave unto that which is good,” or, as the word imports, be glued unto it [Note: ê ï ë ë þ ì å í ï é , aggluminati. Beza.]. The effect of glue is to unite things together with such a degree of tenacity, that they cannot afterwards be separated. Now in this way should our souls, when once brought into contact with good, adhere to it, and form with it an indissoluble union. Whether it be good principles or good practice that we are called to embrace, we must never afterwards let them go: “We must buy the truth and sell it not.” Whatever force be used to separate us from the thing which is really good, we must be firm and unmoved. If, like the Hebrew Youths, we be menaced with a fiery furnace, we must be steadfast to our purpose, “not counting our lives dear to us, so that we may but fulfil the will of God, and finish our course with joy [Note: Act_20:24.].” To every one who would draw us from the path of duty, we must make this reply, “Whether it be right to hearken unto you more than unto God, judge ye: for we cannot but do what we know to be his will [Note: Act_4:19-20.].”]
The Apostle, having thus briefly declared our duty in general terms, proceeds to speak of it,
II. In a more specific manner—
Of those which he particularizes we shall be called to notice three; namely, the duties,
1. Of kindness—
[Here again the language is such as God alone could inspire. Such a sentiment as is here expressed, we are well persuaded, never entered into the mind of an uninspired man: nor do we conceive that it can be expressed with equal brevity and elegance in any other language under heaven. Parents instinctively feel a most tender affection for their offspring. Even the brute creation are penetrated with it perhaps as strongly as the human kind. It arises out of the relation in which they stand to the object of their regards. Now such an attachment we should feel towards all the members of Christ’s mystical body: yea, we should not merely feel it, as from instinct, but cultivate it from principle [Note: ö é ë ü ó ô ï ñ ã ï é .]. But, inasmuch as this may be only, as it were, an animal feeling, we must have it tempered and refined “with brotherly love.” In brotherly love there is an union proceeding from a correspondence of mind, and a reciprocation of good offices and kind returns: and this feeling united with the former, knits together the hearts of men in a way that cannot be expressed, nor indeed conceived by any, who are not themselves the subjects of it. It exists not in nature: it is produced only by grace: but wherever it does exist, it raises the object so high in our estimation, that we seem to ourselves low in comparison of him; and, consequently, it makes us “prefer him in honour before ourselves.” This sentiment is always mutual: each party casts a veil over the defects of the other, and views only his excellencies; whilst, on the other hand, he is slow to admire his own virtues, and intent rather on humbling himself for his faults. This disposition, I say, believers cultivate towards all who are of the household of faith; and all of them thus meeting together upon the same ground, “each esteems the other better than himself [Note: Php_2:3.].”
Now then we call upon you, brethren, to shew forth this fruit of the grace ye have received. This is the kind of love, and this the measure, which you are to manifest towards all the children of God: and in proportion only as you manifest it, have you any evidence that you belong to Christ [Note: Joh_13:34-35 and 1Jn_3:14.]. “If you love him that begat, you cannot but love those who are begotten of him.”]
2. Of diligence—
[Religion is not a sentimental feeling only, but a practical and influential power. It produces energy and activity in every soul in which it resides. It regards sloth as one of its most destructive adversaries; and maintains against it an incessant warfare. Believer, hear your duty in relation to this important matter: you must “not be slothful in business, but fervent in spirit, serving the Lord.” Whatever be the office which you have to perform, it is assigned you by the Lord Jesus Christ, whose servant you are: and you must address yourself to it with an energy of mind, putting forth all your vigour, to execute it as speedily and as completely as you can. You must shake off sloth and listlessness; ever remembering, that “he who is slothful in his work is brother to him that is a great waster.” It is wisely ordained of God that “the idle soul shall suffer hunger, but that the diligent hand shall make rich.” “Whatever therefore your hand findeth to do, do it with all your might.” The consideration, that in all that you are called to do you serve the Lord Christ, should be a constant stimulus to your mind. This is particularly and strongly set forth by the Apostle in relation to servants [Note: Col_3:22-24.] — — — and it applies equally to every person under heaven. O, contemplate that passage in reference to yourselves, and to all the duties of your place and station: and, whether you have received more or less to trade with, labour to improve it to the utmost before the day of reckoning shall arrive. But bear in mind, that your diligence will then only be regarded as a service done to Christ, when you act from an immediate regard to his authority, and with a special view to his glory.]
3. Of constancy—
[In your endeavours to serve the Lord, you will doubtless have to encounter many difficulties. There will be “fightings without, and fears within.” But, whatever tribulation you may be called to suffer for the Lord’s sake, you must look to the end for a sure and ample recompence of all your labours, and patiently endure whatever God may see fit to lay upon you, calling upon him continually for mercy, and for grace to help you in the time of need. This is the direction given you in our text; you are to be “rejoicing in hope, patient in tribulation, continuing instant in prayer.” You are “never to faint or be weary in well-doing;” but to take the promises of God as your support; and in humble confidence that not one jot or tittle of them shall ever fail, you are to “hold fast the rejoicing of your hope firm unto the end.” The husbandman plows in hope and sows in hope, and waits patiently for the harvest: and thus must you do. There may be many a storm, and many a blighting wind; but you must commit your every care to God, and expect from him a full, a rich, a sure reward: for Iris unchanging promise is, that “in due season you shall reap, if you faint not.” At times you will find prayer a most arduous task: there is in the heart of man a continual proneness to draw back from God, and to restrain prayer before him. But you must not yield to this sad propensity: you must “continue instant in prayer;” knowing that, “if you ask not, you cannot have;” but if you persevere in earnest and importunate supplications, you must, you cannot but, prevail; yea, you shall be “more than conqueror over all” that can oppose your spiritual progress.]
See then from hence what true religion is;
1. How extensive in its offices!
[It comprehends the whole circle of good and evil; it prescribes a line of conduct for us in every thing that relates either to God or man: it occupies, and calls forth into action, every faculty of the soul. Its energies are universal, and without intermission. As reason sits at the helm, and directs the course of the natural man, being so incorporated with him, as it were, as to regulate him unsolicited and unperceived, so does religion preside in the soul of the spiritual man, and direct him in whatever relates either to time or eternity. There is nothing, either great or small, on which it does not exert an influence. O brethren, seek to have religion enthroned in your hearts, and performing in your minds the same offices as reason executes in the minds of unconverted men. Let it be a living principle within you, regulating your every action, word, and thought.]
2. How lovely in its operations!
[See religion putting Christ’s yoke upon rebellious man, and “bringing his every thought into captivity to the obedience of Christ [Note: 2Co_10:5.]:” see it giving to man the very mind of Christ; making him love what Christ loves, and hate what Christ hates, and walking in all things as Christ walked: see it uniting in the bonds of tenderest love the whole family of Christ: see it stirring up every member of that family to activity in all the duties of his place and station, that none shall have any fault to find against him, or any negligence to lay to his charge: and lastly, see it bringing him into a state of habitual fellowship with his God, and a blessed foretaste of the glory that shall be revealed. Is not this good? is not this lovely? Yes, inexpressibly lovely is it: and if men “see not a beauty and a comeliness in it for which it is to be desired,” it is because “they are blinded by the god of this world [Note: 2Co_5:4.].” O beloved, seek to recommend the Gospel, by thus imbibing its spirit, and exhibiting its efficacy in your lives. Let not your hatred of sin, or your love of holiness, be questioned for one moment: but press forward in the habitual exercise of humble love, of unremitting diligence, and of unshaken constancy; “that men, seeing your good works, may glorify your Father who is in heaven.”]