zeal; which is often mentioned as a term of praise (Rom. x., 2), I bear them (the Jews) record, that they have a zeal of God, but not according to knowledge. So (2 Cor. ix., 2), Your zeal hath provoked many. And so in other places (Acts xii., 3, Phil. iii., 6), Zeal is spoken of approvingly, so far as it is Zeal, though condemned as Mistaken Zeal. The term is used with reference to special objects. Thus to the Corinthians (1 Cor. xiv., 12), Forasmuch as ye are zealous of spiritual gifts, seek that ye may excel to the edifying of your church. (Tit. ii., 14), He gave himself for us that he might redeem us from all iniquity, and purify unto himself a peculiar people zealous of good works. As 607. Earnestness is enjoined in other expressions, as (2 Cor. viii., 16), God put the same earnest care in the heart of Titus for you (aroud). (Heb. ii., 1), We ought to give the more earnest heed to the things which we have heard, lest at any time we let them slip (reptocoripws pas poσexe). (Jude 3), Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints (inaywvíceolat). Expressions including the notion of striving and contending are often used. (Luke xiii., 24), Strive to enter in at the strait gate (äywvíčɛode). So 1 Tim. vi., 12, Fight the good fight of faith, lay hold on eternal life (àywvíçov ròv kadòv ayʊva.) And 2 Tim. iv., 7, I have fought a good fight, I have finished my course, I have kept the faith. (Col. i., 29), That we may present every man perfect in Christ Jesus. Whereunto I also labour, striving according to his working, which worketh in me mightily (ayovizó μενος κατὰ τὴν ἐνέργειαν αὐτοῦ). Also (2 Pet. iii., 14), Βε diligent that ye may be found of him in peace, withou spot and blameless (σrovdáσars). 2 Cor. viii., 7), Ye abound in everything, in faith, in utterance, in know. ledge, in all diligence (raon orovdy). 608. The injunctions not to return evil for evil, and rather (1 Cor. vi., 7), to take wrong, and to submit to revilings and blows, do not prohibit Christians from protecting themselves by the aid of laws against violence and contumely. The Magistrate is described by St. Paul as a minister of God, appointed to execute wrath on the man that doeth evil (Rom. xiii., 1); and by St. Peter, as sent for the punishment of evil-doers (3 Pet, ii., 13). Accordingly, we find St. Paul appealing to the existing laws, and expressing indignation at the violation of them. Thus when the magistrates who had put St. Paul and St. Peter in prison at Philippi, offered to release them (Acts xvi., 37), Paul said unto them, they have beaten us openly uncondemned, being Romans, and have cast us into prison: and now do they thrust us out privily? nay verily; but let them come themselves and fetch us out. When Ananias commanded those who stood near Paul to smite him on the mouth (Acts xxiii., 3), Paul said unto him, God shall smite thee, thou whited wall: for sittest thou to judge me after the law, and commandest me to be smitten contrary to the law? And when at Cæsarea Paul was urged to go to Jerusalem, to be there tried on the charges which were brought against him by the Jews, he protected himself by his legal privilege, and said, I appeal unto Cæsar. 609. These precepts which have been adduced are not to be received as positive and rigorous laws which are to be applied literally to external acts. When they make mention of external acts; as in the precept, Whosoever shall smite thee on the right cheek, turn to him the left. And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also: that these precepts are not to be thus literally interpreted, is evident from what has been said respecting the conduct of the Apostles themselves. The precepts are to be understood as Moral Precepts; that is, as enjoining internal acts, control of the will and intention, a discipline of the affections, and the promotion of a certain disposition. The precepts indicate the disposition at which Christians are to aim, as the opposite of that resentful unyielding temper, which would return a blow for a blow, and would insist on every particle of its right. 610. The reasons which in these precepts are connected with the injunction, must be accepted in several cases as imperfectly expressing the Christian ground of the duty. Thus, in the injunction, Matth. v., 25. Agree with thine adversary, it is added, lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison; verily I say unto thee, Thou shalt by no means come out thence, till thou hast paid the uttermost farthing. Such a suggestion must be considered as recommending a placable disposition for its external advantages, in the first place; in order that the acquisition of such a disposition on grounds of prudence, might prepare the way for a true application of it on grounds of religion. In like manner, he who is angry with his brother without a cause, and who reviles him, is said to be in danger of the judgment and of the council, that is, of human tribunals; but from the context it appears, that the condemnation of God is implied, as the true ground of the warning, in these clauses, as well as where it is expressed by the fire of hell. The Benevolent Affections are enjoined as the command of God. 611. But further: Christians are urged to imi tate their heavenly Father and their Saviour Christ. Do good to them that hate you, that ye may be the children of your Father which is in heaven: Be ye merciful, as your Father also is merciful. If ye forgive men their trespasses, your heavenly Father will also forgive you: forgiving one another, even as Christ also forgave you. So St. Peter (1 Pet. ii., 23), Christ left us an example, who, when he was reviled, reviled not again: when he suffered, he threatened not. And Christ enjoins, as I have loved you, that ye also love one another. So St. John, if God so love us, we ought to love one another. Love is of God. God is love. Again, our love of our neighbour is the evidence of our love of God. Whoso shutteth up his compassion from his brother, how dwelleth the love of God in him? So (1 John iv., 20), If a man say 1 love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen? And this commandment have we from him, That he who loveth God love his brother also. Christians are also reminded that they are brothers, by being all children of one Father; and as brothers, bound to love one another. In opposition to the works of the Spirit (Gal. v., 22) which are required of Christians, and which are love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance; all angry affections are called works of the flesh, as it is declared that they which do such things shall not inherit the kingdom of God. CHAPTER V. CHRISTIAN PRECEPTS CONCERNING PROPERTY AND OTHER OBJECTS OF DESIRE. 612. SUCH kindly affections towards our neighbours as have been above spoken of, show themselves n giving to them what they need: and Christian Precepts enjoining such duties are mixed with those just quoted. But the kindly affections were there urged upon us in opposition to the angry ones; we are now to consider the precepts in which they are urged in opposition to the love of property, which, when predominant, is covetousness. Thus in the : Sermon on the Mount (Matth. v., 42), Give to him that asketh thee, and from him that would borrow of thee turn thou not away. So (Luke xiv., 13), When thou makest a feast, call the poor, the maimed, the lame, the blind and thou shalt be blessed, for they cannot recompense thee: for thou shalt be recompensed at the resurrection of the just. (Acts xx., 35), Paul says to the Ephesian elders, I have showed you all things, how that labouring ye ought to support the weak, and to remember the words of the Lord Jesus, that it is more blessed to give than to receive. So to the Corinthians (2 Cor. ix., 6, 9), He which soweth sparingly, shall reap also sparingly; and he which soweth bountifully, shall reap also bountifully. Every man, according as he purposeth in his heart, so let him give, for God loveth a cheerful giver. And God is able to make all grace to abound toward you, that ye always having all sufficiency in all things may abound to every good work. So Paul commends the Philippians for their sending him assistance: and says (Phil. iv., 17), Not because I desire a gift, but I desire fruit that may abound to your account. He calls it a sacrifice acceptable, well-pleasing to God: and adds, But my God shall supply all your need according to his riches in glory by Christ Jesus. So (1 Tim. vi., 17—19), Charge them that are rich in this world, that they be not highminded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy; that they do good; that they be rich in good works; ready to distribute, willing to communicate; laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life. (Heb. xiii., 16), To do good and to communicate forget not, for with such sacrifices God is |