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Reflections on our obligation to avoid giving offence, &c.

161

though that apprehension, or suspicion, should chance to be SECT. founded on his own ignorance or mistake.

xxxi.

IMPROVEMENT.

verse

STILL let that great and final account which each must render of himself to God, be kept in our mind; that we may learn obe- 12 dience to him, candour to each other, and a tender care to avoid every thing that might give unnecessary offence to our brethren. And in the views of it, let us learn always to reverence our own consciences, so as never to be engaged to do what we suspect to be unlawful: since no consideration can ever balance the infinite evil of offending God, and bringing guilt on our own souls. That is to us unclean, which we esteem to be so, and what is not 14-23 of faith, is sin.

Let us also be cautious, that we do not incur guilt and condemnation, even by things which we allow, as in the main lawful; solicitously attending, not only to the general nature, but the probable consequences of our actions. And where there is danger of injuring the souls of others, let us often reflect, that Christ 15 died for them; and estimate, so far as we can conceive it, the value of souls, by the value of that blood by which they were redeemed.

Let us also take great heed, that we do not give occasion to others, by our imprudent conduct, to speak evil of that which is 16 in itself good. And that we may not do it, let us study those great and generous notions of religion which this excellent passage of scripture gives us. Let it be written upon our hearts, that the 17 kingdom of God is not meat or drink, that it doth not consist in a zeal for, or against, any of the little distinctions by which Christians have been so often divided, and which have been too frequently the occasion of mutual alienation in their affections. Let us study, and practice more righteousness, and peace, and joy 18 in the Holy Ghost. The approbation of God, consequent on this, may well support us, though men should censure us as lukewarm; yea, perhaps as hypocritical, and interested too, in the candid regards we shew to those which differ from each other, and from us. God will remember their rashness and forwardness

to these uncharitable censures; but let us rather say, "May he cure and forgive them."

Yet while we cultivate the amiable temper here set before us, bad as the world is, we may hope that we shall be accepted by many; and indeed, in proportion to this knowledge of our real character, by all whose acceptance and friendship is most to be valued. Let us not therefore be discouraged at any ill usage, which in particular instances we may meet with; but still follow the things that make for peace, and conduce to mutual edification : 19

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162

SECT.

The strong to bear the infirmities of the weak;

and the God of peace will be with us, and Jesus, the great Lord xxxi. of the church, which is his house, will smile on our attempts to build it up into one united and beauteous edifice, till he calls us to his temple above, where all is order, and harmony, and love for ever.

SECT.

xv. 1

SECT. XXXII.

The apostle further urges mutual condescension by new motives; particularly the example of Christ, and the goodness of God to us all, and the regard which Christ had shewn to Jews and Gentiles, in bringing or sending the gospel to them, according to the tenor of prophecies, which he adds to the list of those produced

above.

Rom. XV. 1-17.

ROMANS XV. 1.

ROMANS XV. 1.
E then that:

W

are

strong, ought

to bear the infirmities of the weak, and not

EEING therefore, my brethren, it is so xxxii. dangerous for any to do that concerning which they are not in their consciences satisRom. fied that it is assuredly lawful; we ought to to please ourselves. take great care, that we do not, by our uncharitable impositions or irregular examples, lay a temptation in their way to do it. And we who are strong, that is, who perfectly understand the liberty which Christianity gives to its professors, ought, with all tender sympathy and compassion, to bear the infirmities of the weak, not only tolerating them, but in some instances restraining our own inclinations, out of a regard to their advantage, and not as too many do, to please ourselves, to gratify our own inclinations and humours, whether others be comforted or 2 grieved, edified or insnared. On the contrary, let every one of us rather make it his care, so far as he lawfully and conveniently can, to please [his] neighbour, where it may be for [his] real good, and condescend even to his ignorance and prejudices, where there is reason to hope it may conduce to his edification, and that of the church; which is nearly interested in the mutual tenderness of its members for each other.

3

2 Let every one of us please his neighbour, for his good to edification.

3 For even Christ

And surely we must be disposed to act such a part towards our brethren; for we all well pleased not himself; know, that the Lord Jesus Christ, our great and Divine Master, though so infinitely exalted above us, pleased not himself; but, when

for even Christ pleased not himself.

163

Rom.

but as it is written, he vouchsafed in mercy to visit this low world sECT. The reproaches of of ours, instead of studying his own ease and xxxii. them that reproachpleasure, he submitted to an almost continued ed thee fell on me. series of selfdenial, mortification, and trouble, xv.3 for our sakes. He considered the weakness and infirmities of those about him, that he might teach them, and train them up for service, as they were able to bear it. (Mark iv. 33.) Yea, he even submitted with the greatest gentleness, to much reproach and contempt; as it is written, (Psal. Ixix. 9,) in words which may well be applied to him; "The reproaches of those who reproach thee, are fallen upon me.a I have placed myself in a world, where I have been afflicted with the wickedness of mankind, which I have continually seen and heard about me, and which has been through the whole course of my life, my continual grief and burden."

4 For whatsoever

ten aforetime, were

Now, by the way, I accommodate this text 4 before me, because I think, we things were writ- to the purpose written for our learn- may make the best we can of every scripture, ing; that we through to produce and cherish good dispositions, and patience and com- pious sentiments in our hearts. For whatever fort of the scriptures things were formerly written, were written for

might have hope.

5 Now the God of patience and consolation grant you to

our instruction, that we through patience and
consolation of the scriptures, that is, by the
strenuous exercise of that patience which the
consolations administered in scripture so pow
erfully support, might have an assured and joy.
ful hope in the midst of all our tribulation.

Now may the God of patience and consolation, 5
from whom all these gracious and seasonable
be like minded one provisions proceed, give you more of this bless-
towards another, ac- ed
that
temper ; ye may have the same mutual
cording to Christ
affection, according to the example of Jesus
Jesus:

The reproaches of those, &c.] Some expositors refer this to Christ's having undertaken by his sufferings to expiate the guilt of sin, every species of which may be considered as a reproach cast on the law and government of God. See Cradoc in loc. I have given what seemed to me the more direct and natural sense, but will not say this other should be excluded, which may well agree both with the words and connection. It must, on the principle on which the apostle goes in many of his quotations, be very pleasant to observe, how all the expressions of the highest piety and

devotion, to be found in the writings or dis-
courses of good men of old, are applicable
But many learned critics main-
to Christ
tain, that the Ixixth Psalm may, in its orig-
inal sense, be interpreted as a prophecy of
the Messiah. How inexpressible a grief
and burden the sight of so much wicked-
ness must have been to so pure and holy a
mind, as that of our Lord, it is impossible
for us fully to conceive; but were we
more like him, we might, and we certainly
should, enter more into it, than we gen.
erally do.

164

We should receive one another, as he hath received us, SECT. Christ; That with one mind [and] one mouth, 6 That ye may xxxii. with united hearts and voices, ye may glorify with one mind and the God and Father of our Lord Jesus Christ, God, even the Fath one mouth glorify who hath sent his beloved Son into the world, er of our Lord Jesus to unite our hearts in love to each other, and to Christ. tune them to those devout praises which we

Rom.

IV. 6

as Christ also receiv

7 address to his blessed self through him. There- 7 Wherefore re-
fore, whether ye were, before your conversion ceive ye one another,
to Christianity, Jews or Gentiles, considering ed us, to the glory of
it now as an endearing bond, which causes every God.
difference to be forgot, receive ye one another,
and embrace one another, with mutual love ; as
Christ hath, without any distinction, received
us all to the glory of God. And greatly will
that sublime end, at which he aimed in all, even
the glory of his heavenly Father, be promoted,
by such endeared affection in his people towards
each other.

8

ers:

Now I say this, with peculiar regard to those 8 Now I say, that differences in judgment which I know are so minister of the cirJesus Christ was a ready to prevail among Christians of different cumcision for the educations, as to the obligations of the Mosaic truth of God, to conlaw. And I would remind you Gentiles, that firm the promises you ought not to suffer your hearts to be alien- made unto the fathated from your Jewish brethren, for their attachment to it; because Jesus Christ was [made] a minister of the circumcision; as he was a Jew by birth, he received circumcision himself, in token of his obligation to observe the law; and confined his personal ministry, according to what he himself declared concerning the limitation of his embassy, (Mat. xv. 24,) to the lost sheep of the house of Israel. And this was for the illustration of the truth and fidelity of God, to confirm and verify the promises so long since [made] to Abraham and the other fathers

9 of that nation. And I would remind Jewish 9 And that the believers, that he also came that he might gath- Gentiles might gloer together all the children of God scattered rify God for his abroad among the Gentiles, that they might glorify God for [his] mercy, in granting them a participation of the same privileges; and gave it in charge to his apostles, that they should

The same mutual affection, according to wala may be rendered according to the the example of Jesus Christ.] Raphelius example of. Compare Gal. iv. 28; 1 Pet. has evidently shewn, that aulo govuv, sig. i. 15; Eph. iv. 24. See Raphel. Annot. ex nifies to agree in an harmonious and affec- Herod. in loc. tionate manner; and that the preposition

T

name.

and Jews and Gentiles should glorify God together.

165

Rom.

XV. 9

mercy; as it is writ- raise disciples to him among all nations, (Mat. SECT. ten, For this cause xxviii. 19.) So that it is a failure of love and xxxii. I will confess to thee duty to Christ, not to receive them. And ac among the Gentiles, and sing unto thy cordingly the Gentiles are often spoken of in the Old Testament, as called to join with the Jews, in worshipping the God of Israel: as it is written, (Psal. xviii. 49,) "For this cause will Iconfess to thee among the Gentiles, and sing 10 And again he praises unto thy name." And again he, that is, 10 saith, Rejoice, ye Moses saith, (Deut. xxxii. 43,) "Rejoice, ye Gentiles, with his people. Gentiles, with his people," which may intimate their being called to participate the blessings 11 And again, once peculiar to Israel. And again, David 11 Praise the Lord, all saith, (Psalm cxvii. 1,) "Praise the Lord, all laud him, all ye ye distant nations, and repeat his praise, all people.

ye Gentiles; and

saias saith, There

ye

people." Now surely this glorious privilege of an admission into the church, may justly engage the Gentile nations to praise God, in sublimer strains than any other occasion to which we can suppose either Moses or David to refer. 12 And again E. And again Isaiah says, expressly in this view, 12 shall be a root of (Isai. xi. 10,)" There shall be a root from the Jesse, and he that stock of Jesse, and one arising to rule over the shall rise to reign Gentiles, [and] in him shall the Gentiles hope over the Gentiles, in and trust; not dreading destruction, but cheerhim shall the Gen- fully expecting protection and salvation from thence." It is evident, therefore, how unreasonable it would be to despise them, and how fit it is affectionately to receive, esteem, and embrace them.

tiles trust.

13 Now the God

I am willing, therefore, to persuade myself, 13 of hope fill you with that this mutually candid temper will prevail all joy and peace in among you, and in the confidence of it, I commend you all, without any distinction, to the Divine grace and blessing. And accordingly, may the God of hope, from whose mercy all the hopes both of Jews and Gentiles are derived, fill you with all sacred joy and peace in believing.

I will confess to thee, &c.] Diodati, God delivered him from the hand of Sheol, and many others, suppose this to be only (instead of Saul,) that is, the grave." an allusion to the words of David in the But I cannot think his reasoning conclusive, place referred to. Mr. Pierce has taken and the 23d verse of that Psalm seems an great pains to prove, that the whole xviiith invincible objection against this solution. Psalm is a direct prophecy of Christ, who is, I have taken a middle way, which I hope according to his interpretation, to be con- the attentive reader will see reason to apsidered as speaking throughout the whole prove. Compare chap. ii. 24, where the of it. In which view he would render the same method of quoting seems evidently té title, "The song which David sang when be taken.

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