But put ye on the Lord Jesus Christ, and make not provision for the flesh in its concupiscences.

“May I have joy of you in the Lord! Be ye sober. Lay aside, every one of you, all malice and beast-like fury, evil-speaking, calumny, filthy speaking, ribaldry, whispering, arrogance, drunkenness, lust, avarice, vainglory, envy, and everything akin to these. "But put ye on the Lord Jesus Christ, and make no provision for the flesh, to fulfil the lusts thereof." Ye presbyters, be subject to the bishop; ye deacons, to the presbyters; and ye, the people, to the presbyters and the deacons. Let my soul be for theirs who preserve this good order; and may the Lord be with them continually!”

“Let the women wear a plain and becoming dress, but softer than what is suitable for a man, yet not quite immodest or entirely gone in luxury. And let the garments be suited to age, person, figure, nature, pursuits. For the divine apostle most beautifully counsels us "to put on Jesus Christ, and make no provision for the lusts of the flesh."”

“On the ground of continence the priests likewise of the famous Egyptian bull will judge the "infirmity" of Christians. Blush, O flesh, who hast "put on" Christ! Suffice it thee once for all to marry, whereto "from the beginning" thou wast created, whereto by "the end" thou art being recalled! Return at least to the former Adam, if to the last thou canst not! Once for all did he taste of the tree; once for all felt concupiscence; once for all veiled his shame; once for all blushed in the presence of God; once for all concealed his guilty hue; once for all was exiled from the paradise of holiness; once for all thenceforward married.”

“Those, therefore, who imitate Christ, imitate Him earnestly. For those who have "put on Christ" [Romans 13:14] in truth, express His likeness in their thoughts, and in their whole life, and in all their behaviour: in word, and in deeds, and in patience, and in fortitude, and in knowledge, and in chastity, and in long-suffering, and in a pure heart, and in faith, and in hope, and in full and perfect love towards God. No virgin, therefore, unless they be in everything as Christ, and as those "who are Christs," [Galatians 5:24] can be saved.”

“"But put ye on the Lord Jesus Christ." He no longer speaks of works, but he rouses them to greater things. For when he was speaking of vice, he mentioned the works of it: but when of virtue, he speaks not of works, but of arms, to show that virtue putteth him that is possessed of it into complete safety, and complete brightness. And even here he does not pause, but leading his discourse on to what was greater, a thing far more awestriking; he gives us the Lord Himself for a garment, the King Himself: for he that is clad with Him, hath absolutely all virtue. But in saying, "Put ye on," he bids us be girt about with Him upon every side. As in another place he says, "But if Christ be in you." (Rom. viii. 10.) And again, "That Christ may dwell in the inner man." (Eph. iii. 16, 17.) For He would have our soul to be a dwelling for Himself, and Himself to be laid round about us as a garment, that He may be unto us all things both from within and from without. For He is our fulness; for He is "the fulness of Him that filleth all in all" (Eph. i. 23): and the Way, and the Husband, and the Bridegroom;-for "I have espoused you as a chaste virgin to one husband," (2 Cor. xi. 2): and a root, and drink, and meat, and life;-for he says, "I live, yet not I, but Christ liveth in me;" (Gal. ii. 20) and Apostle, and High-Priest, and Teacher, and Father, and Brother, and Joint-heir, and sharer of the tomb and Cross;-for it says, "We were buried together with Him," and "planted together in the likeness of His Death" (Rom. vi. 4, 5): and a Suppliant;-"For we are ambassadors in Christ's stead" (2 Cor. v. 20): and an "Advocate to the Father;"-for "He also maketh," it says, "intercession for us:" (Rom. viii. 34) and house and inhabitant;-for He says, "He that abideth in Me and I in him" (John xv. 5): and a Friend; for, "Ye are My friends" (John xv. 14): and a Foundation, and Corner-stone. And we are His members and His heritage, and building, and branches, and fellow-workers. For what is there that He is not minded to be to us, when He makes us cleave and fit on to Him in every way? And this is a sign of one loving exceedingly. Be persuaded then, and rousing thee from sleep, put Him on, and when thou hast done so, give thy flesh up to His bridle. For this is what he intimates in saying, "And make not provision for the flesh, to fulfil the lusts thereof." For as he does not forbid drinking, but drinking to excess, not marrying, but doing wantonness; so too he does not forbid making provision for the flesh either, but doing so with a view "to fulfil the lusts thereof," as, for instance, by going beyond necessaries. For that he does bid make provision for it, hear from what he says to Timothy, "Use a little wine for thy stomach's sake, and thine often infirmities." (1 Tim. v. 23.) So here too he is for taking care of it, but for health, and not wantonness. For this would cease to be making provision for it, when you were lighting up the flame, when you were making the furnace powerful. But that you may form a clearer notion what "making provision" for it "to fulfil the lusts thereof" is, and may shun such a provision, just call to mind the drunken, the gluttonous, those that pride themselves in dress, those that are effeminate, them that live a soft and relaxed life, and you will see what is meant. For they do everything not that they may be healthy, but that they may be wanton and kindle desire. But do thou, who hast put on Christ, prune away all those things, and seek for one thing only, to have thy flesh in health. And to this degree do make provision for it, and not any further, but spend all thy industry on the care of spiritual things. For then you will be able to rouse yourself out of this sleep, without being weighed down with these manifold desires. For the present life is a sleep, and the things in it are no way different from dreams. And as they that are asleep often speak and see things other than healthful, so do we also, or rather we see much worse even.”

“Provision for the flesh is not to be condemned if it has to do with the needs of bodily health. But if it is a question of unnecessary delights or luxuries, a person who enjoys the delights of the flesh is rightly chastised. For in that case he makes provision for the desires of the flesh, and "he who sows in the flesh will reap corruption in the flesh."”

“After the Apostle has shown how a man ought to show himself devout toward God, by making fitting use of his gifts, and how he ought to render his neighbor what is justly owed him, here he shows how a man ought to preserve honesty within himself. And concerning this he does two things. First he sets forth the fittingness of the time; second he exhorts to the honesty of works, at the passage let us cast off, therefore, etc. Concerning the first he does three things. First he lays down the fittingness of the time; second he assigns the reason for it, at the passage for now is nearer, etc.; third he brings in a comparison, at the passage the night has gone before, etc. He says therefore first: it has been said what you ought to observe, and this, not only on account of the things that have been said, but also knowing this time — that is, by reason of the fact that you ought to consider the condition of this time, because, as is said in Ecclesiastes 8:6: for every business there is a time and an opportunity. Jeremiah 8:7: the kite in the sky has known its time, the turtledove and the swallow and the stork have kept the time of their coming, but my people, etc. But to what end this time is fitting he shows, adding because it is now the hour for us to rise from sleep. This indeed is to be understood not of the sleep of nature, which is sometimes called death, according to that word of 1 Thessalonians 4:12: we do not wish you to be ignorant concerning those who sleep — and is sometimes the rest of the animal powers, according to that word of John 11:12: if he sleeps, he will be safe. Nor again is it to be understood of the sleep of grace, which is sometimes called the rest of eternal glory, according to that word of Psalm 4:9: in peace, in the very same, etc. — and is sometimes the rest of contemplation even in this life. Song of Songs 5:2: I sleep, and my heart watches. But it is understood of the sleep of guilt, according to that word of Ephesians 5:14: arise, you who sleep, and arise from the dead, etc.; or also of negligence, according to that word of Proverbs 6:9: how long, sluggard, will you sleep? It is, therefore, the time to rise from the sleep of guilt through penance — Psalm 126:2: rise, after you have sat, etc. — and from the sleep of negligence through diligence in doing well — Isaiah 21:5: rise up, princes, take up the shield. Ecclesiasticus 32:15: let not the hour of rising grieve you. Then, when he says for now, etc., he assigns the reason for what he had said, saying for now our salvation is nearer than when we believed. This indeed, according to the Apostle's intention, is understood of the salvation of eternal life, of which it is said in Isaiah 51:8: but my salvation shall be forever. Now to this salvation man is ordered, first indeed, through faith. Mark, last chapter: he who shall have believed and been baptized shall be saved. But man always draws nearer and nearer to it through good works and the increase of charity. Hence it is said in James 4:8: draw near to God, and he will draw near to you. This, then, is what the Apostle says: therefore it is now the hour for us to rise from sleep, for now — namely, when we have advanced through good works and through the increase of charity — nearer, that is, closer, is — namely to us — our salvation, namely of eternal life, of which it is said in Isaiah 51:8: but my salvation shall be forever — than when we believed, that is, than when from the beginning we received the faith. And here a twofold nearness can be understood. One indeed according to time, by which holy men, advancing in works of righteousness, draw nearer to the end of this life, in which they receive their reward. The other is the nearness of disposition or preparation, because through the increase of charity and the working of righteousness man is prepared for that salvation. Matthew 25:10: those who were ready went in with him to the wedding. But according as the Church reads these words at the time of Advent, these words seem to be referable to the salvation which Christ wrought in his first coming, so that we understand the Apostle speaking as it were in the person of all the faithful who have been from the beginning of the world. For when the time of Christ's incarnation was already drawing near, at which the prophecies of the prophets were multiplying — which time the Church represents — it could be said: now our salvation is nearer, namely Christ, than when we believed, that is, than when men from the beginning began to believe that Christ's coming would come. Isaiah 56:1: my salvation is near, that it may come, and my righteousness, that it may be revealed. It could also be taken for the time of mercy, in which someone begins to wish to depart from past sins. For then he draws nearer to his salvation than at the beginning, when he had unformed faith. James 4:7-8: resist the devil, and he will flee from you; draw near to God, and he will draw near to you, etc. Then, when he says the night has gone before, but the day has drawn near, etc., he sets down a comparison for his purpose. This indeed, according to the Apostle's intention, seems to be understood thus: that the whole time of the present life is compared to night, on account of the darkness of ignorance by which the present life is weighed down. Job 31:1: for indeed we are all wrapped in darkness, etc. And of this night it is said in Isaiah 26:9: my soul has desired you in the night. But to the day is compared the state of future blessedness, on account of the clarity of God, by which the saints are illumined. Isaiah 60:19: the sun shall no more be to you for light by day, nor shall the brightness of the moon give you light, but the Lord shall be to you for an everlasting light. To which day is referred what is said in Psalm 117:24: this is the day which the Lord has made; let us rejoice and be glad in it. In another way it can be understood that the state of guilt is compared to night, on account of the darkness of guilt, of which it is said in Psalm 81:5: they have not known, nor understood; they walk in darkness. And of this night it is said in Wisdom 17:20: but upon them alone was there spread a heavy night, an image of the darkness that was to come upon them. But the day is called the state of grace, on account of the light of spiritual understanding, which the just have but which is lacking to the impious. Psalm 96:11: light has arisen for the just. Wisdom 5:6: the sun of understanding has not risen for us. In a third way it can be understood that the time preceding the incarnation of Christ is compared to night, because it was not yet made manifest, but was under a certain gloom. 2 Peter 1:19: you have the prophetic word, to which you do well to attend as to a lamp shining in a dark place. And of this night it is said in Isaiah 21:11: watchman, what of the night? Hence, just as in the night shadows appear, so also in that time the legal observances stood out, which are the shadow of things to come, as is said in Colossians 2:17. But the time from the incarnation of Christ is compared to day, on account of the power of the spiritual sun in the world, of which it is said in Malachi, last chapter: for you who fear my name, the sun of righteousness shall arise. Hence the Lord himself also says in John 9:4: I must work the works of him who sent me, while it is day. And afterward he adds: as long as I am in the world, I am the light of the world. That which is said, therefore, the night has gone before, can be taken indifferently for any of the three aforesaid nights. For it had already gone before, both for those to whom he was writing, and for a great part of the time of this life; and — which is truer — the night of guilt had gone before; the time of the law also had gone before, which was before Christ. But what he adds, but the day has drawn near, seems, according to the Apostle's intention, to be referred to the day of future glory, which, although it had not yet come for the faithful of Christ to whom he was writing, was nevertheless near to them. According to what has been said, it could also be understood of the time of Christ's grace, which, although it has already come according to the course of time, is nevertheless said to draw near to us through faith and devotion, just as it is said in Philippians 4:5: the Lord is near, and in Psalm 144:18: the Lord is near to all who call upon him. This can also fit those who begin to repent of their sins, to whom the day of grace draws near. Then, when he says let us cast off, etc., he concludes the exhortation concerning honesty of life. And first he sets down the exhortation; second he expounds it, at the passage not in reveling, etc. Concerning honesty of life he touches on three things. First indeed, concluding from what has been premised, the removal of vices: if the night has gone before, as has been said, let us cast off the works of darkness, because, as is said in Ecclesiastes 8:6, for every business there is a time and an opportunity. Hence, the night receding, the works of the night ought to cease. Now the works of sins are called the works of darkness: first indeed, because in themselves they are deprived of the light of reason, by which human works ought to be illumined — Ecclesiastes 2:14: the eyes of the wise man are in his head, the fool walks in darkness; second, because they are done in the dark — Job 24:15: the eye of the adulterer watches for darkness; third, because through them man is led to darkness, according to that word of Matthew 22:13: cast him into the outer darkness. Second, he leads us to take up the virtues, as if to say: since the day has drawn near, taking up the things that are fitting for day, let us put on the armor of light, that is, the virtues, which are also called armor inasmuch as they fortify us. Ephesians, last chapter: put on the armor of God, that you may be able to stand against the snares of the devil. And they are called the armor of light, both because they are adorned and perfected by the light of reason — hence it is said in Proverbs 4:18: the path of the just, as a shining light, goes forward — and because they require the testing of light — John 3:21: he who does the truth comes to the light — and because through the works of the virtues others are enlightened — Matthew 5:16: so let your light shine before men, etc. Third, he exhorts to the use and advancement of the virtues, when he says let us walk honestly as in the day. For these two seem to befit the day. First indeed, honesty. For in the day everyone strives to compose himself, so that he may appear honest before others. But in the night it is not so. Hence it is said in 1 Thessalonians 5:7: those who sleep, sleep in the night; and those who are drunk, are drunk in the night; but we who are of the day, let us be sober. Hence it is said in 1 Corinthians 14:40: let all things be done honestly and according to order among you. Second, man walks in the day, not in the night. Hence it is said in John 11:10: he who walks in the night stumbles. And therefore, because it is day, it is fitting that we walk, that is, that we proceed from good to better. Hence it is said in John 12:35: walk while you have the light. Then, when he says not in reveling, etc., he expounds what he had said. And first he expounds how the works of darkness — which are the works of sins, of which he enumerates certain ones — are to be cast off. First setting down those things which pertain to the corruption of the concupiscible appetite, whose corruption is intemperance, which concerns the pleasures of touch and of food. Hence, first, he excludes intemperance regarding food, when he says not in reveling. Revelings are called superfluous and overly elaborate eatings. Proverbs 23:20: be not in the feasts of sinners, nor in the revelings of those who bring together flesh to eat. This indeed can be a mortal sin from the fact that, according to the law, someone is condemned to death for this fault. For it is said of the stubborn son in Deuteronomy 21:22: he gives himself over to revelings and to lust and to feasts; the people shall overwhelm him with stones, etc. Now someone is said to give himself over to revelings and feasts, not indeed if he eats magnificently according to the state of his dignity — as is said in Esther 2:18, that Ahasuerus ordered a magnificent banquet to be prepared on account of his union with Esther, in keeping with princely magnificence — but when someone does this beyond what is fitting to his state, and especially if his chief concern is set upon this, like those of whom it is said below, last chapter: such men do not serve Christ the Lord, but their own belly; and Philippians 3:19: whose god is the belly. Second, he excludes intemperance regarding drink, when he adds and drunkenness, which pertains to the excess of drink beyond the measure that reason sets for man. Ecclesiasticus 31:35: wine was created for gladness, and not for drunkenness. And it is to be considered that drunkenness of its own kind is a mortal sin, namely when a man becomes drunk deliberately, because he thereby seems to prefer the pleasure of wine to the integrity of reason. Hence it is said in Isaiah 5:22: woe to you who are mighty to drink wine, and men of strength to mix strong drink. But if someone becomes drunk apart from his intention, not on purpose — for instance because he is ignorant of the strength of the wine, or because he does not reckon that he will be made drunk by so much drink — it is not a mortal sin, because he is not drunk of himself but accidentally, that is, apart from his intention; which indeed cannot happen in those who are frequently drunk. And therefore Augustine says, in the sermon on Purgatory, that drunkenness is a mortal sin if it is habitual. Hence the Apostle here pointedly says in the plural number: not in revelings and drunkennesses. Third, he excludes intemperance regarding bodily rest, when he says not in chamberings — that is, not in superfluous sleeping, which he fittingly forbids after reveling and drunkenness, because it follows from them. And there can be mortal sin in this, when, on account of bodily rest and sleep, a man omits what he ought to do and is inclined to do certain evils. Micah 2:1: woe to you who devise what is useless, and work evil in your beds. It can also be that what he says not in your chamberings is referred to the apparatus of lust. Hence it is said in the person of the harlot in Proverbs 7:17: I have sprinkled my bed with myrrh, etc. Genesis 49:4: you have gone up onto your father's bed. And therefore fittingly, fourth, he excludes intemperance regarding venereal matters, when he adds and impurities, that is, whatsoever venereal acts, which are called impure because they do not guard against that which is most worthy of shame or confusion: both because all the pleasures of touch, of gluttony and of lust, are common to us and to brute beasts — hence whoever gives himself over to them inordinately becomes brutish, Psalm 31:9: be not like the horse and the mule, which have no understanding, etc. — and also because especially in venereal acts the reason of man is entirely absorbed by pleasure, so that man cannot then understand anything, as Aristotle says in the book of the Ethics. Hence also it is said in Hosea 4:11: fornication, and drunkenness, and wine take away the heart. Apocalypse 9:21: they did not repent of the uncleanness and fornication and impurity which they committed. Then he excludes those things which pertain to the corruption of the irascible appetite, when he says not in contention. This indeed, as Ambrose says, is the impugning of truth with confidence of clamor. Now it can be understood that by this every quarrel is forbidden, not only of words, but also of deeds, which for the most part begins from words. Proverbs 20:3: it is an honor for a man to separate himself from contentions. Now contention is wont to be generated from envy, and therefore he adds and jealousy. Hence it is said in James 3:16: where there is zeal and contention, there is instability and every depraved work. Second, he expounds how we ought to put on the armor of light, saying but put on the Lord Jesus Christ — in whom, namely, all the virtues were present most abundantly, according to that word of Isaiah 4:1: seven women shall take hold of one man. Now we put on Jesus Christ, first indeed, through the reception of the sacrament. Galatians 3:27: as many of you as have been baptized in Christ have put on Christ. Second, through imitation. Colossians 3:9: stripping off from yourselves the old man with his acts, and putting on the new, etc. And Ephesians 4:24: put on the new man, who is created according to God in righteousness, etc. Now he is said to put on Christ who imitates Christ, because, just as a man is contained by his garment and is seen under its color, so in him who imitates Christ, the works of Christ appear. Through this, then, we are clothed with the armor of light, when we are clothed with Christ. Third, he expounds what he had said, let us walk honestly as in the day, through what he adds, and make not provision for the flesh in its desires. For in this the beauty of honesty consists: that man should not prefer the flesh to the spirit, but the spirit to the flesh. Above, chapter 8:12: we are debtors, not to the flesh, that we should live according to the flesh. But it is to be noted that he does not say simply make not provision for the flesh, because everyone is bound to take care of the flesh so as to sustain nature, according to that word of Ephesians 5:29: no one has ever hated his own flesh, but nourishes and cherishes it, etc. But he adds in its desires, so that, namely, we should not follow the inordinate desires of the flesh, that is, its concupiscences. Hence it is said in Galatians 5:16: walk in the spirit, and you will not fulfill the desires of the flesh.”

“But put ye on the Lord Jesus Christ,.... As a man puts on his clothes when he rises in the morning: the righteousness of Christ is compared to a garment, it is the best robe, it is fine linen, clean and white, and change of raiment; which being put on by the Father's gracious act of imputation, covers the sins and deformities of his people, defends them from divine justice, secures them from wrath to come, and renders them beautiful and acceptable in his sight: which righteousness being revealed from faith to faith, is received by faith, and made use of as a proper dress to appear in before God; and may be daily said to be put on by the believer, as often as he makes use of it, and pleads it with God as his justifying righteousness, which should be continually: moreover, to put on Christ, and which indeed seems to be the true sense of the phrase here, is not only to exercise faith on him as the Lord our righteousness, and to make a profession of his name, but to imitate him in the exercise of grace and discharge of duty; to walk as he walked, and as we have him for an example, in love, meekness, patience, humility, and holiness: and make not provision for the flesh; the body: not but that due care is to be taken of it, both for food and clothing; and for its health, and the continuance and preservation of it by all lawful methods; but not so as to fulfil the lusts thereof; to indulge and gratify them, by luxury and uncleanness: it is a saying of Hillell (k), "he that increases flesh, increases worms"; the sense his commentators (l) give of it is, that "he that increases by eating and drinking, until he becomes fat and fleshy, increases for himself worms in the grave:'' the design of the sentence is, that voluptuous men, who care for nothing else but the flesh, should consider, that ere long they will be a repast for worms: we should not provide, or be caterers for the flesh; and, by pampering it, stir up and satisfy its corrupt inclinations and desires. (k) Pirke Abot, c. 2. sect. 7. (l) Bartenora in Pirke Abot, c. 2. sect. 7. Vid. Fagium in ib. Next: Romans Chapter 14”

“Put ye on the Lord Jesus - This is in reference to what is said, Rom 13:13 : Let us put on decent garments - let us make a different profession, unite with other company, and maintain that profession by a suitable conduct. Putting on, or being 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 interests of another - to enter into his views, to imitate him, and be wholly on his side. St. Chrysostom particularly mentions this as a common phrase, ὁ δεινα τον δεινα ενεδυσατο, such a one hath put on such a one; i.e. he closely follows and imitates him. So Dionysius Hal., Antiq., lib. xi., page 689, speaking of Appius and the rest of the Decemviri, says: ουκετι μετριαζοντες, αλλα τον Ταρκυνιον εκεινον ενδυομενοι, They were no longer the servants of Tarquin, but they Clothed Themselves with Him - they imitated and aped him in every thing. Eusebius, in his life of Constantine, says the same of his sons, they put on their father - they seemed to enter into his spirit and views, and to imitate him in all things. The mode of speech itself is taken from the custom of stage players: they assumed the name and garments of the person whose character they were to act, and endeavored 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 fulfill the lusts thereof - Εις επιθυμιας, in reference to its lusts; such as the κωμοι, κοιται, μεθαι, and ασελγειαι, rioting, drunkenness, prostitutions, and uncleanness, mentioned, Rom 13:13, to make provision for which the Gentiles lived and labored, 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 of their religion, served only to excite and inflame such passions, and produce such practices. I. 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 night, a time of darkness and a time of evil practices. 2. That this night is nearly at an end, the night is far spent. 3. He considers the Gospel as now visiting the Gentiles, and the light of a glorious day about to shine forth on them. 4. He calls those to awake who were in a stupid, senseless state concerning all spiritual and moral good; and those who were employed in the vilest practices that could debase and degrade mankind. 5. He orders them to cast off the works of darkness, and put on the armor ὁπλα, the habiliments of light - of righteousness: to cease to do evil; to learn to do well. Here is an allusion to laying aside their night clothes, and putting on their day clothes. 6. He exhorts them to this that they may walk honestly, decently habited; and not spend their time, waste their substance, destroy their lives, and ruin their souls in such iniquitous practices as those which he immediately specifies. 7. That they might not mistake his meaning concerning the decent clothing which he exhorts them to walk in, he immediately explains himself by the use of a common form of speech, and says, still following his metaphor, Put on the Lord Jesus Christ - receive his doctrine, copy his example, and seek the things which belong to another life; for the Gentiles thought of little else than making provision for the flesh or body, to gratify its animal desires and propensities. II. These last verses have been rendered famous in the Christian Church for more than 1400 years, as being the instrument of the conversion of St. Augustine. It is well known that this man was at first a Manichean, in which doctrine he continued till the 32nd year of his age. He had frequent conferences and controversies on the Christian religion with several friends who were Christians; and with his mother Monica, who was incessant in her prayers and tears for his conversion. She was greatly comforted by the assurance given her by St. Ambrose, bishop of Milan, where her son Augustine was then professor of rhetoric: that a child of so many prayers and fears could not perish. He frequently heard St. Ambrose preach, and was affected, not only by his eloquence, but by the important subjects which he discussed; 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 Augustine 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 - Μη κωμοις και μεθαις, etc., Not in rioting and drunkenness, etc., 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 afterwards boldly professed and wrote largely in its defense, 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. Augustine. He was made bishop of Hippo in Africa, in the year 395, and died in that city, Aug. 28th, 430, at the very time that it was besieged by the Vandals. III. After what I have said in the notes, I need add nothing on the great political question of subordination to the civil powers; and of the propriety and expediency of submitting to every ordinance of man for the Lords sake. I need only observe, that it is in things civil this obedience is enjoined; 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 Mat 22:20 (note), etc.”

“But put ye on the Lord Jesus Christ. To put on, is a metaphor used in the Scripture; as when it is said, put on the new man, &c. And make not provision for the flesh in its concupiscenses. That is, do not take care, nor pamper and indulge your appetite in eating and drinking, so as to increase your disorderly inclinations, but keep them in due subjection. (Witham) — The apostle does not forbid all care of the body, since he himself says in the epistle to the Ephesians, v. “No one ever hated his own flesh, but nourishes and cherishes it.” But he forbids that care of the flesh, by which the desires and concupiscences of the flesh are strengthened and encouraged. This those are guilty of, who are always indulging in delights and voluptuousness. (Estius) — Put ye on the Lord Jesus Christ, that is, enter into his sentiments, imitate his virtues, and indulge not the flesh in its inordinate desires.”

“But--to sum up all in one word. put ye on the Lord Jesus Christ--in such wise that Christ only may be seen in you (see Co2 3:3; Gal 3:27; Eph 4:24). and make no provision--"take no forethought." for the flesh, to fulfil the lust thereof--"Direct none of your attention to the cravings of your corrupt nature, how you may provide for their gratification." Note, (1) How gloriously adapted is Christianity for human society in all conditions! As it makes war directly against no specific forms of government, so it directly recommends none. While its holy and benign principles secure the ultimate abolition of all iniquitous government, the reverence which it teaches for magistracy, under whatever form, as a divine institution, secures the loyalty and peaceableness of its disciples, amid all the turbulence and distractions of civil society, and makes it the highest interest of all states to welcome it within their pale, as in this as well as every other sense--"the salt of the earth, the light of the world" (Rom 13:1-5). (2) Christianity is the grand specific for the purification and elevation of all the social relations; inspiring a readiness to discharge all obligations, and most of all, implanting in its disciples that love which secures all men against injury from them, inasmuch as it is the fulfilling of the law (Rom 13:6-10). (3) The rapid march of the kingdom of God, the advanced stage of it at which we have arrived, and the ever-nearing approach of the perfect day--nearer to every believer the longer he lives--should quicken all the children of light to redeem the time, and, seeing that they look for such things, to be diligent, that they may be found of Him in peace, without spot and blameless (Pe2 3:14). (4) In virtue of "the expulsive power of a new and more powerful affection," the great secret of persevering holiness in all manner of conversation will be found to be "Christ IN US, the hope of glory" (Col 1:27), and Christ ON US, as the character in which alone we shall be able to shine before men (Co2 3:8) (Rom 13:14). Next: Romans Chapter 14”