A paraphrase on the New Testament with notes, doctrinal and practical, by plainess and brevity fitted to the use of religious families, in their daily reading of the Scriptures : and of the younger and poorer sort of scholars and ministers, who want fuller helps : with an advertisement of difficulties in the Revelations / by Richard Baxter.

The Epistle of PAUL the Apostle to the ROMANS. (Book Romans)

The INTRODUCTION. (Book Romans)

FOr the understanding of Paul's Epistle to the Romans, it is necessary, I. To under∣stand his main Design and Subject. II. To that end, to know what Parties he had to do with. III. And what their several Errours were, or their Temptations to Errour. IV. And by what Arguments he opposeth them, and what he granteth them.

I. Paul's great Design is to establish the Roman Christians in the Faith of the Gospel, and in Holiness of Life, and in mutual Love and Concord against all the Temptations which then assaulted them.

II. The Adversaries of their Stability, and his Design, whom he noteth, are, 1. The Roman Heathens, especially the Learned sort. 2. Especially the Jews, and the Judaizing Christians. 3. Some Erroneous Heretical Christians, who were inclined both to Liberti∣nism, and to Divisions.

III. The Errours opposed by him were, I. The Heathens, who while they scorned the Faith of a Crucified Christ, shewed how little they were to be regarded by their Sins against the Light of Nature.

II. The Jews had all these following Errours. 1. Because God had made them a pe∣culiar People, by special Privileges and Promises, they were over-proud of it, as if they had been the onely Servants that God had in World, and that none but Jews and their Proselytes were saved. 2. And so, that their Law was to be received by all the World. 3. That this Law, given to, and by Moses, for their Government as a peculiar Republick, was so excellent, because thus Divine, that the keeping of it was the sufficient and onely way of Salvation. 4. Herein they overlook'd the Promise which was before the Law, and presupposed in the Law, as its Foundation, and its very Life; both the Common Promise made to lapsed Mankind in Adam and Noah, and the spiritual part of the Special Promise made to Abraham. 2. And they overlook'd the signification of their Types and Ceremo∣nies; and look'd at the Law meerly as a Law of Works, rewarding or punishing for the doing or not doing it.

5. Therefore they mistook the promised Messiah to be a King of David's Line, who was to restore their Commonwealth, and subdue the Nations to it, and rule them in earthly Glory by that Law; and so made him subservient to Moses's Law, as to be restored by him.

6. And so they thought that this Law must endure for ever, and that to talk of its ab∣rogation was Blasphemy against God.

III. The Judaizing Christians conjoyned Christianity and the Law, and thought, that though Christ's Miracles, Resurrection, and Spirit proved him to be the Messiah, who died for their Sins, yet he came not to change their Law, but to establish it: And first, they were long before they could be convinced, that it was not necessary to the Gentiles to be Proselytes to it: And when they were forced to grant that, they still held, that it was ne∣cessary to all the Jews. And therefore they kept up their Ceremonies, and separated too far from the Gentile Christians: And the Gentile Christians too much despised these.

IV. Besides these, there were some that Heretically took it to be a part of their extra∣ordinary Knowledge, to hold, That Christianity delivered Men not onely from the Jews Law, but from subjection to Men, and from necessary strictness in outward Actions: And they made a Party for these Opinions.

V. The Apostle, I. dealeth but briefly with the Heathens, and argueth against them from their own Errours and Crimes; 1. Telling them of the Light of Nature, and then of their odious Sins against it; that the Christians might not be moved by the scorns and opposition of such a blinded uncapable sort of Adversaries.

II. But the chief Work of his Epistle is to confute the Jews and Judaizers, and to esta∣blish the Gentile Christians against their Errours and Opposition. To which end, he pro∣veth all these things.

1. That the Gentiles are not bound to receive the Law of Moses, and become Jews. 2. That they may be justified and saved by the Faith of Christ, as well as the Jews. 3. That God foretold their Calling by the Prophets, and the Promise to Abraham extend∣ed to them, as the Spiritual Believing Seed or Children. 4. That if this were not true, none could be justified or saved, because by the Deeds of the Law, as such, no man can be justified. The Jews themselves must be justified by Faith, or not at all. 5. That the Law of Moses, as such, came long after the Promise, and the Justification of Abraham by Faith, and therefore could not null that Promise, or way of Life. 6. That the Law required such a degree of Works, or strict Obedience, as no man kept; and therefore none could be justified by it. 7. That the Law was given but to the Jews, and God is not onely the God and Governour of the Jews, but of the Gentiles also. 8. That the Law forbiddeth Sin, and curseth the Sinner, and condemneth him, and therefore doth not justifie him. 9. That the Law, as such, giveth not Grace and Strength to keep it, but supposeth Abi∣lity: But the Grace and Spirit of Christ enableth. 10. That the Law by accident irri∣tateth Lust, and increaseth it, and doth not mortifie and overcome it. 11. That the Law was given to another end, than to justifie the Sinner by its bare Works; even to convince Men of Sin, and the need of Grace, and as a Schoolmaster to lead them to Christ, who is the End of the Law. 12. That Pardon, Justification, and Salvation must needs be God's free Gift to the Guilty and Condemned, and not the Reward of Meritorious Works of the Law; nor can any pretend the Title of Innocency or Debt. 13. That Christ is designed to gather a more large and excellent Church than the Jewish Nation, even a Catholick Church through all the World, and that more spiritual and holy; into which the Jews, if they will believe, shall be all graffed, which will be to them a higher Privilege than to live under the Mosaick Politie. 14. That the Jewish Law was so operous, shadowy, bur∣densom, and terrible, that it is part of the Office of a Saviour to deliver men from it, and to bring them under a far better Law and Covenant of Grace.

By many such Arguments he confuteth the Jews, and Judaizing Christians.

III. How he confuteth the Censorious Dividers, who agreed in the Essentials of Christi∣anity, but differed about some Jewish Rites; and also the Erroneous, that enclined to Li∣centiousness, and unjust Separation from the Orthodox, will be sufficiently shewn in the particular Expositions.

IV. But the Apostle denieth none of these following Truths, but implieth some, and expresly asserteth others of them, as Concessions.

1. According to the Promise made to Abraham, the Israelites were a holy Nation, and a peculiar People, separated to God out of all World.

2. God's Gvoernment first setled over them was eminently a Theocracy, the Supremacy being exercised by extraordinary Revelation, by Angelical or Signal Notices, and by Prophecy.

3. Their Law was eminently Divine, the Law of God; their Princes being but Exe∣cutioners, and not having Power of Legislation, to add, abrogate, or diminish.

4. This Law was wholly Political; that is, The Rule of the Subjects Obedience, and the Rewards and Punishments, to be exercised by God as Supreme, and by Magistrates as his Officers, in the Government of that People as a Holy Commonwealth. Even the Decalogue and Ceremonies were such Laws of Politie.

5. But this Law supposed the Law of Nature, and the antecedent Law of Mercy made to saln Mankind in Adam and Noah, and the special Promise made to Abraham, and all the Nations of the Earth in his Seed: And the Jews ought not to have separated any part of their Law from these, which were as its very Life and Soul, and principally respected things spiritual, and heavenly, and everlasting.

6. The Law presupposing these, and being given to men that had Immortal Souls, and bound to know so much, doth not much mention such matters of the Life to come, as being presupposed; and Moses adding specially the distinguishing Laws of Jewish Government.

7. The breach even of a Political Law, where God was the Legislator, deserved future everlasting Punishment, though as Men were the official Executioners, it was but corporal Punishment that it inflicted.

8. The Sacrifices were Obsignations of that Law of Grace which was elder than Moses, and so they should have been understood.

9. The sincere keeping of that Law, while it was in force, was the Material part of the Jews Obedience as they were under the Law of Grace.

10. Even the Decalogue it self, as Mosaical and Political, delivered in Stone to the Jews onely, is done away with all the rest by Christ, their peculiar Commonwealth being ended: But as it is, 1. the Law of Nature, 2. and the Law of Christ, it still continueth.

There are three Controversies that I will here briefly speak to, rather than by inserted Annotations afterwards. I. Whom Paul describeth in the first and second Chapters. II. What Law it is that he speaketh of. III. How he meaneth, that Faith is imputed to Righteousness and Justification.

1. A late Writer hath laboured hard to persuade us, that Rom. 1. and a great part of the Epistles speak of the Gnosticks, which have usually been otherwise expounded. Of this Chapter I think otherwise, (and of many other Texts) because, 1. The Philosophers, and other Heathens, were so much more potent, numerous, and famous Adversaries to Christi∣anity, that we have great reason to suspect, that Paul doth not so much pass them by, to pelt at a few Hereticks, as this Writer imagined.

2. The Text agreeth more to the Heathens. It was to them that the Gospel was a mat∣ter of shame, and counted foolishness. It was not by the Works of Creation chiefly that the Gnosticks pretended to know God, or should have known him; but this was the onely Book to the Heathens. The Gnosticks were unexcusable, as Professours of Faith; but it was the Heathens that were left without excuse by the meer Works of God's Creation. The Heathen Philosophers were they that profest the greatest Wisdom, deriding all Chri∣stians as Fools. It was the Heathens that were the Authors of all that Imagery and Idola∣try, named ver. 23. The Gnosticks were but for involuntary Complyance in case of danger: They renounced worshipping the Creature more than the Creator. The Sodomy, and all the other Sins by which they are described, belong far more to the Heathens than to the Gnosticks. Chap. 2. Paul distributeth them that he speaks of, into [Jews and Gentiles], and so doth the whole scope of his Discourse, 1 Cor. 1. & 2. It is the same sort that he there speaketh of, as the Wise, and Great, and Noble of the World, who counted the Wisdom of the Gospel Foolishness, and whose Wisdom was Foolishness, which God would confound and bring to nought, &c. which is the plain Description of the Philosophical Heathens. A great deal more such Evidence is at hand.

3. The Writers of Church-History and Heresies tell us of many sorts of Hereticks in the beginning, that went before those called Gnosticks; yet none of these are named in Scripture, but the Nicolaitans, and the Woman Jezebel, Rev. 2. & 3. And why should we think then that the Gnosticks are meant more than they?

4. Those that Paul oft singleth out, seem to be them mentioned Acts 15. against whom he reasoneth to the Galatians, &c. Had he meant others, as their Crimes were greater, he would have as plainly notified them. Indeed, 2 Pet. 2. and Jude, seem to mean the Nico∣laitans as much like the Gnosticks; but Paul had much more to do with the Heathen Op∣position.

II. Some have thought that it is the Law of Innocency made first to Adam, which Paul meaneth, when he speaks against Justification by the Works of the Law. Their chief Reasons are, 1. Because it saith, Cursed is he that doth not all things written, &c. And hence they gather, That the Jews Law was of the same tenor. 2. But others give this Reason, Because the Jews Law was a Covenant of Grace, and therefore could not be that here described,

But it is evident all along, that it was Moses's Law that Paul here meaneth. It would be tedious to cite the Proofs all along visible. And as to the Reasons for the contrary, 1. It is certain, that the Law of Innocency was not then in being and force, but ceased with Man's Innocency, upon Adam's Fall; not by mutability in God, but in Man. God's Law is the present Obligation of his Will to Duty or Punishment. Shall we imagine God to say to the sinful World, 1. I command thee, that art a guilty Sinner, to be sinless? (contrary to the hypothetical necessity of Existence.) 2. And, thou shalt be rewarded, if thou be innocent, (when he is guilty already.) 3. And, if thou be a sinner, thou shalt die, (when he is a Sinner already, and the Conditional is become Absolute, and past into a Sen∣tence of Judgment.)

2. The Law of Moses granteth Sacrifice and Pardon for many Sins; but the Law of In∣nocency pardoneth none.

3. The meaning of [Cursed be he that doth not all things] is not, Cursed be he that hath any Sin; but, he that keepeth not all this Law: (And onely the Jews were under that Law, and its Curse.) And this Law of Moses was so operous and strict, that no man did perfectly fulfil it: And if they had, it would not procure their Pardon for the common Sin of Na∣ture, nor merit any thing of God, by the benefit he received by their Works.

2. And as to the other Objecters, It's true, that Moses's Law was given to them as a material peculiar part of the Law of Grace: But those, that Paul disputed against, had in conceit separated the Law, as such, from the Promise or Covenant of Free Grace, and thought to be justified by the Merit of their Obedience to it.

III. Perverse Engagement against one anothers Opinions, as dangerous, hath made Paul's Doctrine of Faith and Justification seem much more difficult than it is. 1. It is certain, That by [Faith] he meaneth no one single Act onely, as is [The believing that Christ's Righteousness is imputed to us], as if we were not justified by believing in God the Fa∣ther, or the Holy Ghost, or trusting the Promise of Glory, or believing that Christ died for our Sins, rose, ascended, intercedeth, reigneth, and will judge us, and glorifie us, or by consenting to his Covenant of Grace, accepting offered Mercy, &c. Faith is a Moral act, containing many Physical acts of Understanding and Will; like a Covenant-consent to a King, a Husband, a Physician, &c. It is all that is essentially required in Baptism, to the Collation of the Grace there given. It is Christianity in consent.

2. This Faith is commanded by God, and Grace and Glory promised to them that by believing obey this Command; which maketh it the Condition, or Moral receptive Quali∣fication for this Gift. And though God's Grace cause Men to believe, yet the Com∣mand and Conditional Promise are the Means by which God worketh this Effect. And that

the Promise be Conditional, joyned with threatning to Disobedience, is no more needless than the Command or Preaching is.

3. Hence Men may claim Pardon upon believing; but none can claim Faith by vertue of any absolute Promise of God, before he have it.

4. Though no Creature can merit of God in Commutative Justice, as giving him a Bene∣fit, yet they may merit of him as in Governing Justice, or Distributive: But this is vari∣ous, as the Governing Law is.

According to the Law of Innocency no man meriteth; nor Justification according to the Law of Moses; save Christ alone. Christ's Merit was in the fulfilling the undertaken Me∣diatorship, which was fulfilling the Law of Innocency, (which he onely was capable of) and Moses's Law, and the peculiar Acts of a Mediator: This Merit of Christ is the valu∣able, procuring, meritorious Cause of all our Deliverance, (Pardon, Justification, Adop∣tion, &c.) of which our own Habits or Acts are no Parts, nor are at all to be judged to be in stead of any part of the Office of Christ.

5. But we are not Lawless, but under a Pardoning and Justifying Law, or Covenant of Grace, which giveth Grace and Glory (as is said) to them that believe and repent; that is, pardoneth them, and giveth them the in-dwelling Spirit of Love, and right to Life, if they sincerely trust Christ's Mediation and Promise for it, and give up themselves for that end to God their reconciled Father, to Christ as their Saviour, and his Spirit as their Sanctifier.

And because God will not give us the free Gift of Christ, and Life with him, but as first qualified by this Condition of Faith, therefore Faith is said to be imputed to us for Righ∣teousness: that is, This Acceptance of his free Gift in Christ, is all that the Law of Grace, by which we shall be judged, requireth of us that we may be accounted Righteous, without Innocency, or the Works of Moses's Law, or any that make not the gift of Pardon and Life to be of free Grace. To have Righteousness imputed, is to be accounted Righteous.

6. To call Faith a Justifying Instrument, is an unapt Speech of Mans vain invention; but may be tolerated, if they mean but [A Moral receptive Disposition], unfitly called A recep∣tive Instrument: But not in proper sense.

7. But though Christ is our Surety and Vicarius poenae in some sense, and properly a Sa∣crifice for our Sin, and merited all that we have by his Righteousness; yet it subverteth the Gospel and Christianity, to teach, as some do, That Christ did so properly personate every one of the Elect, that in the sense of God and the Law (though not Physically) they all perfectly fulfilled the Law of Innocency in and by him, and so are justified by that Law, as imputatively being sinless: As if that Law had said, [Thou or thy Surety shall die if thou sin] and we are justified by the same Law that condemned us; and no Death, or Suffering, or permitted Sin were any Penalties on us: And as if we were at once reputed sinless from Birth to Death, and yet must have a Christ to die for our Sin, and must daily beg forgiveness of it.

CHAP. I.

1. PAul a servant of Jesus Christ, called to be an Apostle, separated unto the Gospel of God,

1. ••y an immediate appearance of Christ from Heaven, by Voice and Inspiration, s••••t to publish the glad tidings of Redemption and Salvation by Christ.

2. Which he had promised afore by his prophets in the holy scripture.

3. Concerning his son Jesus Christ our Lord, who was made of the Seed of David according to the flesh.

4. And declared to be the son of God with power, according to the spirit of holiness, by the Resurrection from the dead.

3. Having his Humane Nature from his Mother of David's line.

4. But the Power of God which owned him, by the Spirit of Holiness, and his Resurrection from

the dead, did demonstrate that he was not a meer Man, but Gods own Son, sent from Heaven, and mi∣raculously incarnate.

5. By whom we have received grace and Apostleship for obedience to the faith, a∣mong all nations, for his name.

5. By whose own heavenly mission I received this favour and honour, to be his special Messenger, sent to call all Nations to believe and obey the Gospel, and proclaim the Glory of his Name.

6. Among whom are ye also, the called of Jesus Christ.

6. Of whom God hath vouchsafed you to be a part, being the called followers of Jesus Christ.

7. To all that be in Rome, beloved of God, called to be saints, Grace be to you, and peace from God our father, and the Lord Jesus Christ.

7. To all in Rome that are the beloved of God, called out of the World, into the Holy Christian state, I salute you by this Benediction and Prayer, that the Grace of God, our Father, and the Lord Jesus Christ, and that true Peace and Welfare which is its special Fruit, may be yet more upon you.

8. First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the world.

8. And first, I thank my God through Jesus Christ, that (as you dwell in that City which is most eminent in the World, which is an advantage to the lustre and communication of your Faith, so) your profession of that Faith is so illustrious, as to be famous through∣out the World.

9. For God is my witness whom I serve with my spirit in the Gospel of his son, that without ceasing I make mention of you al∣ways in my prayers.

10. Making request, if by any means now at length, I might have a prosperous journey by the will of God to come unto you.

9. For God, whom I serve with a devoted Soul, doth know, that this your honourable profession of the Christian Faith, doth make me the more con∣stantly remember you in my Prayers.

10. And request of God, if it seem good to him, that I may come to you, for the furtherance of my joy, and your edification.

11. For I long to see you, that I may im∣part unto you some spiritual gift, to the end you may be established. 12. That is, that I may be comforted together with you, by the mutual faith both of you and me.

11, 12. For I long to see you▪ that by communi∣cating to you what God hath given to me, you may be further established, and you and I may be comfor∣ted in the mutual manifestation of our Concordant Faith.

13 Now I would not have you ignorant brethren, that oft times I purposed to come unto you, but was let hitherto, that I might have some fruit among you also, even as among other Gentiles.

13. I would have you know, that as God hath cal∣led me to be an Apostle to the Gentiles, I oft pur∣posed to come to you, (though hitherto hindred) that I might reap some fruit of that my Office among you, as well as among other Gentiles.

14. I am a debter both to the Greeks and the Barbarians, both to the wise and to the unwise.

14. By this my Mission and Office, it is my duty to Preach the Gospel, both to the learned Greeks and Romans, and to unlearned Barbarous Nations.

15. So, as much as in me is, I am ready to preach the Gospel to you that are at Rome also.

15. Therefore, if it be the Will of God, that I shall come unto you, I am ready as the Apostle to the Gen∣tiles, to exercise mine Office, by Preaching to you as I have done to others.

16. For I am not ashamed of the Gospel of Christ: For it is the power of God to salvation, to every one that believeth; to the Jew first, and also to the Greek.

16. For though a Crucified Christ be to the Jews a stumbling block, and to the Gentiles foolishness, I am not ashamed most openly to own and Preach this Gospel: For the Power of God, by this called weak∣ness and foolishness by Men, is manifested in it, and by it, in the Conversion, Comfort, and Salvation of every true Believer, whether Jews, with whom it be∣gan, or Greeks to whom it is now preached.

17. For therein is the righteousness of God revealed, from faith to faith, As it is written, The just shall live by faith.

17. For that sort of Righteousness, which God hath made the necessary and acceptable way to Sal∣vation, is therein revealed to the World; even Righ∣teousness by Faith, is revealed to beget Faith in Men; by which it is that Men must be justified and saved, as was foretold.

18. For the wrath of God is revealed from heaven, against all ungodliness and un∣righteousness of men, who hold the truth in unrighteousness.

18. For that Gospel which pardoneth Penitent Be∣lievers, doth reveal Gods wrath against the Impeni∣tent and Unbelievers, who by the love of Sin, resist and reject the Truth, and continue in ungodliness and unrighteousness.

19. Because that which may be known of

God is manifest in them; for God hath shewed it to them.

19. For they may know much of the nature and at∣tributes of God, as manifested by the light of Nature in them, and by the Providence of God among them: by which God sheweth it unto them.

20. For the invisible things of him, from the creation of the world, are clearly seen, being understood by the things that are made; even his eternal Power and Godhead, so that they have no excuse.

20. For though God and Heavenly things be invi∣sible, even his Eternal Power, and his God-head, yet are they clearly to be seen in the Glass of his Works; so that their sin against God, thus revealed, leaveth them without all just excuse.

21. Because, that when they knew God, they glorified him him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened. 22. Professing themselves wise, they became fools. 23. And changed the glo∣ry of the incorruptible God, into an image made like to corruptible man, and to birds and four-footed beasts, and creeping things.

21. Because, when by his Works, and the light of Nature they were forc'd to confess the Divine per∣fections, they yet lived, not to his Glory, or in holy thankfulness to the God whom they acknowledged, but dishonoured him, and corrupted their Minds by vain Imaginations, and their foolish Hearts were darkened by gross errours. 22. And professing themselves to be the Learned Philosophers, and Wise Men of the World, and contemning others as Ignorant and Bar∣barous, they shewed by their practice that they were Fools. 23. For when their Tongues acknowledged the glory of the incorruptible God, they worshipped him as in and by the Images of Corruptible Men, and of Birds, Beasts, and creeping things; as if God had been like these.

24. Wherefore God gave them up to un∣cleanness, through the lusts of their own hearts, to dishonour their own bodies be∣tween themselves. 25. Who changed the truth of God into a lie, and worshipped and served the creature more than the creator, who is blessed for ever, Amen.

24. Wherefore as a just punishment for their wil∣ful sins God lest them to the lusts of the Flesh, to base unnatural uncleanness. 25. Seeing they confessing the Perfections of the True God, yet represented him in the Image of vain shadows and Creatures, and so offered their worship to such Creatures, and to the Stars, rather than to the True and Blessed Crea∣tor whom they acknowledged.

26. For this cause God gave them up to vile affections, for even their women did change the natural use, into that which is against nature. 27. And likewise, also the men leaving the natural use of the woman, burned in their lust one towards another, men with men, working that which is un∣seemly, and receiving in themselves that re∣compense of their errour which is meet.

26, 27. For this Sin, God gave them to base lusts against Nature, who in their Religion sinned against the light of Nature; both Women and Men burning in worse than beastly unnatural lusts towards those of their own Sex, and by being left to that unnatu∣ral filthiness, were justly punished for their unnatu∣ral Idolatry.

28. And even as they did not like to re∣tain God in their knowledge, God gave them over to a reprobate mind, to do those things which were not convenient.

28. And as their wicked Hearts refused to obey and honour God practically, though they did in words acknowledge him; God gave them over to a reprobate Mind, to do those things which the light of Nature and common Reason do condemn.

29, 30, 31. Being filled with all unrighte∣ousness, fornication, wickedness, covetous∣ness, maliciousness, full of envy, murder, de∣bate, deceit, malignity, whisperers, back∣biters, haters of God, despightful, proud, boasters, inventers of evil things, disobe∣dient to parents, without understanding, covenant-breakers, without natural affecti∣on, implacable, unmerciful.

29. So far is their Learning and Arts from making them just and happy, that they abound with all manner of odious shameful Sin (here named.)

32. Who knowing the judgment of God, that they which commit such things are wor∣thy of death, not only commit the same, but have pleasure in them that do them.

32. And all their knowledge (of Good and Evil) is so far from Justifying or Sanctfying them, that they live in the practice of that which they know God doth condemn, and in their Societies and Con∣versation make it their delight.

CHAP. II.

1. THerefore thou art unexcusable, O man, whosoever thou art, that judg∣est; for wherein thou judgest another, thou condemnest thy self; for thou that judgest dost the same things.

1. Therefore thou that thinkest highly of thy self, for thy Knowledg, and basely of others, as ignorant or barbarous, art so far from being justified by this, that it aggravateth thy Sin, and leaveth thee without excuse: For thou livest in as great Sin, as those whom thou condemnest as Ignorant.

2. But we are sure that the judgment of God is according to truth, against them which commit such things.

2. But we know that God will judge all Men in Truth and Righteousness, according to their Works; and will condemn evil doers, whatever their Know∣ledge and Profession be.

3. And thinkest thou this, O man, who judgest them which do such things, and dost the same, that thou shalt escape the judgment of God?

3. Is it not then thy manifest error, to think that thy Knowledge, and condemning Sin in-others will justifie and save thee, that livest in Sin?

4. Or despisest thou the riches of his good∣ness and forbearance, and long suffering, not knowing that the goodness of God leadeth thee to repentance. 5. But after thy hard∣ness and impenitent heart, treasurest up to thy self wrath against the day of wrath, and revelation of the righteous judgment of God. 6. Who will render to every man according to his deeds.

4, 5, 6. While thou boastest of Wisdom and livest in Wickedness, thou shewest the more contempt of God, even of the Riches of his goodness, and for∣bearance, and long-suffering, not knowing Practically, that the goodness of God which thou dost acknow∣ledge in Words, should lead thee to Repentance, and forsaking of Sin. 5. But thy Heart being hardened in impenitency, by Sin against Knowledge, thou dost but treasure up certain punishment against the Day when God will shew his Righteousness by his Judg∣ment; 6. And will judge and use Men according to their Deeds.

7. To them, who by patient continuance in well doing, seek for glory, and honour, and immortality, eternal life.

7. To them, who by a life of true obedience, and patient waiting for his Reward, do seek first for fu∣ture Glory and Honour, and Immortal Happiness, he will give Eternal Life.

8, 9. But to them that are contentious, and do not obey the truth, but obey unrigh∣teousness, indignation and wrath, tribulati∣on and anguish, upon every soul that doth evil, of the Jew first, and also of the Gen∣tiles.

8, 9. But to them that resist the Light, and con∣tend against the revealed Truth, and obey it not, but live in the Practice of Uunrighteousness, while they boast of Knowledge, God will pour forth his Indig∣nation and Wrath, Tribulation and Anguish, even on every one that liveth in Sin and Wickedness, first on the Jews, who sin under their boasting of their Peculiarity, Law, and Jewish Knowledge; and the Greeks and Romans, who sin under their boasting of Learning and Philosophy, and conceited Wisdom.

10, 11. But glory, and honour, and peace to every man that worketh good, to the Jew first, and also to the Gentile. For there is no respect of persons with God.

10, 11. But Glory, Honour, and Peace, to every Man that liveth a life of true Obedience and well do∣ing; to the Jew first, according to their Covenant-Prerogative, and also to the Gentiles, as being in the same Covenant of Grace, for God saveth not Men partially, for their outward Priviledges, or their bar∣ren Knowledge and Profession.

12. For as many as have sinned without law, shall also perish without law; and as many as have sinned in the law, shall be judg∣ed by the law.

12. For all Men shall be judged according to the Obl••gations which they were under. They that sin∣ned against the Law of Nature and commmon Mercies, and were never under the Mosaical Law, or Super∣natural Revelation, shall be condemned by the Law which they sinned against, and not by that which was never given them. But the Jews that sinned un∣der Moses's Law shall be judged by it.

13. For not the hearers of the law are just before God, but the doers of the law shall be justified.

13. For no Law of God, doth justifie Men meerly for having it, and hearing it, but for doing it, so far as they do it.

14. For when the Gentiles, which have not the law, do by nature the things con∣tained in the Law, these having not the law, are a law unto themselves. 15. Which shew the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing, or else excusing one another.

14, 15. For when the Gentiles, which have not the Jewish, or any written Law of God, do by Nature that which that Law commandeth, these having not that supernatural written Law, have Gods Law of Nature in themselves; and shew the effects of this Natural Revelation written in their Hearts, their Consciences naturally having some Conviction of Gods Soveraign Government and Mans duty, tells them as a Witness whether they do well or ill; and their Reason accusing or defending them according∣ly.

16. In the day when God shall judge the

secrets of men by Jesus Christ according to my Gospel.

16. I mean not by any mistaken self judging in this World; but even at the Bar of Christ, when God shall open all mens secret Acts, and rectifie all mistaken judgings, as I have preached in foretelling that judgment of Christ.

17. Behold thou art called a Jew, and restest in the law, and makest thy boast of God, 18. And knowest his will, and ap∣provest the things that are more excellent, being instructed out of the law, 19. And art confident that thou thy self art a guide to the blind, a light of them that are in dark∣ness, 20. An instructer of the foolish, a teacher of babes, which hast the form of knowledge, and of the truth in the law.

17, 18, 19, 20. And that you may know that the Law will justifie no man for having or knowing it, but for doing it, consider that it is but self-deceit to think that thou shalt be justified for being called a Jew, and resting in the Divineness and perfection of your Law, and boasting that you are Gods peculiar People and that his Will and excellent things are known by you which the world knoweth not, and that it is you that by that Law must be the Lights and Guides of the Dark and Ignorant, to whom all others as Children should come to School, because you have the only True Knowledge by the means of your Law.

21, 22, 23. Thou therefore which teach∣est another, teachest thou not thy self? Thou that preachest, a man should not steal, dost thou steal? Thou that saist, a man should not commit adultery, dost thou commit adul∣tery? Thou that abhorrest idols, dost thou commit sacrilege? Thou that makest thy boast in the law, through breaking the law dishonourest thou God?

21, 22, 23. Will the Law justifie thee, that con∣demnest thy self by breaking it while thou boastest of it? Will teaching others justifie thee, who teachest not thy self? Will it justifie a Thief to Preach against Stealing, or an Adulterer to Preach against Adulte∣ry, or the Sacrilegious to abhor Idols?

24. For the Name of God is blasphemed among the Gentiles through you, as it is written.

24. For as the Prophets truly told your fore-fa∣thers, I may tell you, that you are so far from keep∣ing your Law to Justification, that the scandal of your Sin occasioneth the Gentiles to speak evil of your Law, and blaspheme God that made it.

25. For circumcision verily profiteth if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncir∣cumcision.

25. Indeed God made not the Law in vain: To keep it is required of the Jews as the matter of their Obedience: And if you keep it as the Covenant of Circumcision obligeth you, you shall not lose the pro∣mised Reward. But if you are breakers of the Law, you will be no more justified than the Uncir∣cumcised, but more condemned for violating your Duty and Covenant with God.

26, 27. Therefore if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumci∣sion? And shall not uncircumcision, which is by nature, if it fulfil the law, judge thee, who by the letter and circumcision dost trans∣gress the law?

26, 27. Therefore it being Performance which the Law requireth, if Uncircumcised Persons do that good which the Law requireth, it is them that the Law will so far justifie; and such obedient Uncircum∣cised Persons, that by obeying the Law of Nature, perform the Matter of your Laws, shall condemn those that have the Letter of the Law, and are by Cir∣cumcision engaged to keep it, and yet transgress it.

28, 29. For he is not a Jew that is one outwardly, neither is that circumcision which is outward in the flesh: But he is a Jew that is one inwardly, and circumcision is that of the heart, in the spirit, and not in the letter, whose praise is not of men, but of God.

28, 29. But the Jew that God will accept, and justi∣fie as the Seed of Believing Abraham, and that an∣swereth the end of the Law, is not he that is only visibly one in the outward Ceremony; nor is that the acceptable Circumcision, which is only outward in the Flesh: But he is the accepted Person with God, as his peculiar, who is such at the Heart as the Law required Jews to be; and that is the acceptable Circumcision, which cleanseth and sanctifieth the Heart in Spirituality, and not only in outward Letter, Form and Ceremony; which is approved of the most Holy Heart-searching God, and not that which is but approved of Men.

CHAP. III.

1. WHat advantage then hath the Jew? and what profit is there of cir∣cumcision? 2. Much every way: chiefly, because that unto them were committed the oracles of God.

1, 2. You will say, If this be so, what advantage hath the Jew above the Gentile, or what profit doth

Circumcision afford them: I answer, Much every way: As first, That God committed his Oracles of supernatural Revelation principally to them; (and from them it is that others have received them.)

3. For what if some did not believe? shall their unbelief make the faith of God without effect?

3. It's true, that the most of the present Jews do not believe in Christ, nor yield to the perswasions of the Gospel. But still Gods Word is sure and true, and his Fidelity will perform all his Promises.

4. God forbid: Yea, let God be true, and every man a liar, as it is written, That thou maist be justified in thy sayings, and overcome when thou art judged?

4. Far be it from us to think that God is untrusty, or can lie: All Men are untrusty, and may deceive by lies; but God's Fidelity is his Perfection, which cannot fall. As David saith, His Word shall be justi∣fied, and all be silenced that dare accuse him of un∣trustiness or lying.

5. But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous, who taketh vengeance? I speak as a man.

5. But if all our Sin do but occasion the manifesta∣tion of Gods Righteousness, and so his Honour and End is secured, is it not unjust for God to punish and destroy Men for unbelief and sin? I object as a Man.

6. God forbid: for then how shall God judge the world?

6. Far be it from us so to think: For sure the Judge of all the World is Righteous, and will righ∣teously judge.

7. For if the truth of God hath more abounded through my lie unto his glory, why also am I yet judged a sinner? 8. And not rather (as we be slanderously reported, and as some affirm that we say) Let us do evil that good may come: whose damnation is just.

7, 8. But, say they, If my falshood and sin do oc∣casion the glorifying of God and his Truth, why should I be judged a Sinner against God, who is glo∣rified by all that I do; and not rather conclude (as some falsely say we do) that we should never fear sinning, seeing the effect is always good? But just is the damnation of such that pretend Gods Glo∣ry to embolden them in Sin.

9. What then? Are we better than they? No, in no wise: For we have before proved both Jews and Gentiles, that they are all un∣der sin.

9. What shall we then conclude from this unbe∣lief and punishment of the Jews? Is it, that we who are Christians, Jews and Gentiles, were so much bet∣ter antecedently than the unbelieving part, that God therefore gave us his Grace for our better de∣serts? No, in no wise: For we have before pro∣ved, that Jews and Gentiles are all under the guilt and reign of Sin, till Grace recover them.

10. As it is written, there is none righte∣ous, no not one. 11. There is none that un∣derstandeth, there is none that seeketh after God. 12. They are all gone out of the way: they are together become unprofita∣ble; there is none that doth good, no not one. 13. Their throat is an open sepulchre; with their tongues they have used deceit; the poyson of asps is under their lips. 14. Whose mouth is full of cursing and bitterness. 15. Their feet are swift to shed blood. 16. Destruction and misery are in their ways. 17. And the way of peace have they not known. 18. There is no fear of God before their eyes.

10, 11, 12, 13, 14, 15, 16, 17, 18. David truly de∣scribeth the state of Corrupted Nature, and of all Men till Grace restrain or change them, in Psal. 14. and 53, &c. that, There is not one of them that are Righteous Men: They understand not practically the matters of True Wisdom, and chief concerns, but are a blind and sottish Generation; and therefore they seek not seriously to know God, or to please him, and enjoy his love. They are turned from the way of truth and obedience, and happiness: They are all but hurtful, or unprofitable in the World, and none of them that set themselves to a Life that may do good to themselves or others, or to please God. They are so like Satan, who seeketh whom he may devour, that their Throat is like an open Sepulchre, greedily gaping to devour the Just and Godly; their Tongues serve the Father of lies, in slandering Gods Truth, and Servants; and their Words are like Adders Poyson, that tends to do mischief, and de∣stroy the good and innocent. Cursing and false de∣ceitful words, are the fruit of their Lips. They are ready to shed the Blood of the Godly and Innocent: The way of their Life is Destruction and Misery to the Faithful, and to the Societies where they live, and finally to themselves. Nature and Custom may teach them to talk for Peace, and Unity, and Love: But they do not, and will not know the true Nature of them, or the way by which they must be attain∣ed. For they are not governed by the Law and Fear of God, but by their Carnal deceived Wit, and Worldly Interest, which God condemneth.

19. Now we know, that what things soever the Law saith, it saith to them who are un∣der the law, that every mouth may be stop∣ped, and all the world may become guilty before God.

19. All this is written in the Jews Law, and there∣fore is spoken to and of the Jews as well as others; for the Law speaketh to none but those that are Sub∣jects, and obliged by it: So that neither Jew nor Gen∣tile can be justified as innocent; but all such self-justi∣fiers will be confuted, and all the World proved guilty of Sin and Punishment before God when he shall judge them.

20. Therefore by the deeds of the law there shall no flesh be justified in his sight, for by the law is the knowledge of sin.

20. By all this therefore it is clear, that seeing all that are under Moses's Law are Sinners against the Law, and none are innocent, no Flesh shall be justi∣fied in Gods sight by that Law: For as they are Sin∣ners, so it is the Law which notifieth their Sin, and condemneth them for it.

21. But now the righteousness of God, without the law, is manifested, being wit∣nessed by the law and the prophets. 22. Even the righteousness of God, which is by the faith of Jesus Christ, unto all, and upon all them that believe; for there is no difference.

21. But there is another way of Righteousness or∣dained of God for our Justification, and the Glory of his Grace and Justice, without the keeping of Moses's Law, or being justified by it. 22. Even the Righ∣teousness prescribed by God, and given by his Grace, which is by the way of Faith in Christ, even our be∣lieving trust in him, and adhering to him; and this is prescribed and given to, and found in all true Be∣lievers, without difference.

23. For all have sinned, and come short of the glory of God. 24. Being justified freely by his grace, through the redemption that is in Jesus Christ.

23, 24. For all Men are Sinners, and therefore have come short of obtaining the Glory which God had appointed to the Innocent that never brake his Law; and cannot be saved or justified by the Law which they have broken; but must be justified by his free Grace, forgiving their sin, and giving and ac∣cepting their sincere Faith and Repentance, through the Redemption of lost Sinners, which Jesus Christ hath wrought for them and in them.

25. Whom God hath set forth to be a propitiation, through faith in his blood, to declare his righteousness, for the remissi∣on of sins that are past, through the for∣bearance of God. 26. To declare, I say, at this time his righteousness, that he might be just, and the justifier of him which be∣lieveth in Jesus.

25, 26. Whom God hath by his unsearchable Coun∣sel, Decree, and Ordination, set forth to be the great Reconciler and Propitiation, by the way and means of Faith in his blood, as a Propitiatory Sacrifice, and the Seal of his Truth and Love; and this was (as well as by justifying the Innocent) to demonstrate that he is a Holy, Just, and Merciful God, and no friend to sin, but a lo••er of Holiness and Truth, in Pardoning to such Believers all their past Sins, to which his forbearance and reprieve was a preparation. I say, to declare that he is (as merciful, so) Just, while he will have so pre∣cious a Sacrifice for Sin, and by Pardon and Grace doth make, and judge the Faithful Righteous, which is it which is now fully declared by our preaching the Gospel.

27. Where is boasting then? It is ex∣cluded: By what law? of works? Nay: but by the law of faith.

27. Grace therefore must have the Glory of our Justification: For who can boast that he hath it by Innocency? because he deserved not death by Sin? No, this is utterly shut out: By what Law? Is it by the Law of Moses, or any Law which justifieth Men because they sinned not against it, nor deser∣ved death? No: but by another Law, even the Law of Faith, which Grace hath brought us under, which pardoneth and saveth true Penitent Belie∣vers.

28. Therefore we conclude, that a man is justified by faith, without the deeds of the law.

28. Therefore against the Jews and all self justicia∣ries, we conclude, that the Law of Moses, (much less the first Law of pure Innocency) is so far from being necessary to the Gentiles for Justification and Salvati∣on, that no Man, Jew or Gentile, is otherwise justified by God, but by his free Grace given through Jesus Christ, to all true Believers, who accept it as a free gift.

29. Is he the God of the Jews only? Is he not also of the Gentiles? Yes, of the Gentiles also.

29. And how absurd is it to think that God is a God, that is, a merciful Governour, to no more in the World, than that little sorry People of the Jews? Doth not his actual Mercies, and his Government, obliging all the World to the use of some means for Recovery, Pardon and Salvation, confute this, and shew that he is the God and Merciful Governour also of the Gentiles?

30. Seeing it is one God which shall justifie the circumcision by faith, and uncir∣cumcision through faith.

30. It is the same God who will justifie Circum∣cised Believers, and uncircumcised Believers, by one and the same way: Even by the way of Grace and Faith.

31. Do we then make void the law by saith? God forbid: Yea, we establish the law.

31. Can the Jew then say that we dishonour, and

make void their Law, as if God had given it in vain, and they had not been bound to keep it: Far be this from us; yea, by the Doctrine of Christianity, we set the Law in its proper place, (as consequent and subordinate to the Promise and Law of Grace that went before it, and as preparatory to the fuller edi∣tion of the Law of Grace whch cometh after it. And so we assign it its due Office and Honour, and End, that God may have the Glory of making it; though the Jews misunderstand it.)

CHAP. IV.

1. WHat shall we say then, that Abra∣ham our Father, as pertaining to the flesh hath found?

1. Let us consider Abraham's case, the Father of the Israelites according to the Flesh. For sure his Prerogative must be as great as theirs that claim it as his fleshly Seed.

2. For if Abraham were justified by works, he hath whereof to glory; but not before God.

2. If Abraham was justified by the merit of his Righteousness, as having never deserved death by Sin, then he may boast that Life and Impunity was his due on that account, though yet even that did not merit by any benefit to God. (Or, but towards God he could have no matter to boast of, as his own.)

3. For what saith the Scripture? Abra∣ham believed God, and it was counted un∣him for righteousness.

3. For what account doth the Scripture give us of his Righteousness? Abraham believed God, (viz. That he would perform his free Promise of Grace and Peculiarity made to him and his Seed, and all Nations of the Earth in him) and it was counted to him for Righteousness. And though God made his Promises to him also for his obedience, Because he spa∣red not his only Son; yet this was not because he ne∣ver deserved death by any Sin, but as it was a work of Faith, and so a consequent part of the Righteousness of a Believer, accepted, though imperfect, through the Merits and Righteousness of Christ, forgiving his Sin, and freely adopting him an Heir of Life.

4. Now to him that worketh, is the re∣ward not reckoned of grace, but of debt.

4. Now to him that meriteth by the perfection of his Obedience, or that never deserved death by Sin; (much more to him that benefiteth another by his Work) the Reward is not reckoned to be the free gift of a Benefactor, but the just giving a Man that which is his deserved due (in the first case by governing Justice, and in the second by Commuta∣tive Justice.)

5. But to him that worketh not, but be∣lieveth on him that justifieth the ungodly, his faith is counted for righteousness.

5. But to him that hath no such meritorious work for the value of which the Reward should be his due, but trusteth wholly to his free Grace, who first maketh and then judgeth them just that were be∣fore ungodly and unjust, (or, who justifieth them that by Sin have deserved death, and never merited life by the worth of their good Works) his Faith is coun∣ted for Righteousness, by the Covenant of Grace; that is, God accepteth it as the qualification or con∣dition, which must be found in him, (without such meritorious Works) to make him partaker of that Pardon, Adoption, and Salvation freely given by Grace, upon the consideration of the meritorious Righteousness of Christ. (Indeed Faith, Repen∣tance, Prayer, Confession, Love, &c. are Acts that may be called Works in another sense: But it is Works deserving life for their perfection, or not deser∣ving punishment by the Law, which are here spoken of.)

6. Even as David also describeth the bles∣sedness of the man, unto whom God im∣puteth righteousness without works, 7. Say∣ing, Blessed are they whose iniquities are forgiven, and whose sins are covered, 8. Blessed is the man to whom the Lord im∣puteth not sin.

6, 7, 8. So David also describeth the qualification of a Blessed Man (which is a man justified) Not that he hath no Sin, which deserved death, but that God doth not impute his Sin to him for his condemnation, but forgiveth and covereth it, and imputeth Righte∣ousness to him, that is, judgeth and useth him as one that is not obliged to punishment, but hath right to Salvation, and this, not because his Works deserved not Death but Life; but because he forgiveth him, and freely saveth him for Righteousness and In∣tercession of Christ; and useth him not as he de∣served.

9. Cometh this blessedness then on the circumcision only, or on the uncircumcision also? For we say that faith was reckoned to Abraham for righteousness.

9. And are none pardoned and saved but the Cir∣cumcised? Are not the Uncircumcised pardoned and blessed also? If Faith was imputed for Righteousness to Abraham, will it not be so to all that have it?

10. How was it then reckoned? When he was in circumcision or in uncircumcision? Not in circumcision, but in uncircumcision.

10. And the time when this was said of Abraham will clear up all this; for it was not after he was Cir∣cumcised, but before; even Uncircumcised, as the Gen∣tile Christians be.

11. And he received the sign of circum∣cision, a seal of the righteousness of the

faith, which he had yet being uncircumcised; that he might be the father of all them that believe, though they be not circumcised, that righteousness might be imputed to them also.

11. And he after received the Sign of Crcumcisi∣on, not as a Legally justifying Sign, but as a Seal of that Righteousness which God before imputed to him as a Believer; that so he might be by Promise and Example, the Father, not only of his Carnal and Circumcised Seed, but of all them that believe, though out the World, that so Righteousness might be imputed to them as Believers, as it was to him.

12. And the father of circumcision to them who are not of the circumcision only, but also (to them that) walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised.

12. And might be the Father of the Ends, and Spi∣ritual benefits of Circumcision, conveyed to them who are not of the Circumcision only, but also to them that walk in the steps of that Faith of our Fa∣ther Abraham, which he had being yet Uncircum∣cised, as they are.

13. For the promise that he should be the heir of the world, was not to Abraham and his seed through the Law, but through the righteousness of faith.

13. For the Promise to Abraham and his Seed, That he should be Heir of the World, was not made to him by the Law, which was long af••er, nor for the keeping of it; but upon his believing Gods merciful Promise, and trusting him, for which he was ac∣counted and pronounced Righteous.

14. For if they which are of the law be heirs, faith is made void, and the promise made of none effect.

14. For if this great Promise of Inheritance was made to Men for keeping Mises's Law, as such, (and so only to them) then it was null to Abraham, and it is of no effect to any.

15. Becsuse the law worketh wrath; for where no law is, there is no transgression.

15. Because, as the Law is made to forbid and condemn Sin, so it obligeth Sinners to undergo the Punishment; which were no obligation, were there no obliging Law: And Abraham was not under Moses's Law, and so transgressed it not.

16. Therefore it is of faith that it might be by grace, to the end the promise might be sure to all the seed, not to that only which is of the law, but to that also which is of the saith of Abraham, who is the father of us all.

16. Therefore this great Promise and Blessing is made to Believers, as such, that it may be free, and of meer Grace, that so it may be sure and firm to all the Seed or Children of Promise; not only to the Jews that had the Law, and were the Natural Seed, but to the Gentiles also, who have Abraham's Faith, and so are his Spiritual Seed, who is the Fa∣ther of all Believers.

17. (As it is written [I have made thee a father of many nations]) before him whom he believed, even God who quickeneth the dead, and calleth those things which be not as though they were.

17. As it is written, I have made thee a Father of many Nations, and not of the Israelitish Nation only: So that though the Gentiles were not then called, as now they are, by the Gospel, yet that God who promised this to Abraham, when his Body and Sarah's were naturally past Generation, and to Isaac when he was unborn; and again, when God demand∣ed him as an Offering, and thence, as it were, raised him from the dead; that God, I say, did decree the calling of the Gentiles, and spake of that in Promise which was long after to be done.

18. Who against hope believed in hope, that he might become the father of many nations, according to that which was spoken [So shall thy seed be.]

18. This was the meaning of Gods Promise to A∣braham, who against all natural probability, trusted Gods Promise, and believed and hoped that accord∣ingly he should become the Father of many Nations: And that, as was promised, his Seed should be as the Stars in Heaven.

19. And being not weak in faith, he con∣sidered not his own body now dead, when he was an hundred years old, nor yet the deadness of Sarah's womb.

19. And his Faith was not weak and shaken with the consideration that his aged Body was almost dead, and unfit for procreation, or that Sarah's Womb was so also.

20. He staggered not at the promise of God through unbelief; but was strong in saith, giving glory to God. 21. And be∣ing fully perswaded, that what he had pro∣mised he was able to perform.

20, 21. He was not staggered by unbelief unto a distrustful doubting; but was strong in Faith, where∣by he gave God the Glory of his Power, Wisdom, Love and Truth, being fully perswaded, that though Nature, shewed no probability of it in second Causes, the Almighty God could perform all that he had promised.

22. And therefore it was imputed to him for righteousness.

22. And therefore this way of glorifying God by the trusting belief of his free Promise, was so suita∣ble to Gods Ends and Honour, that he accepted it as Righteousness, or a sufficient qualification of him

that should partake of his free given Mercy, though Abraham had no sinless innocency, nor could say that he never deserved death.

23. Now it was not written for his sake alone, that it was imputed to him. 24. But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead.

23. And certainly, God did not leave this on Re∣cord for Abraham's sake only; as if there had been a Righteousness and right to Life, which he only must have, and belonged to no other, and he must be justi∣fied by some odd way proper to himself. 24. But this is written also for all us, to tell us what Righteousness God requireth and accepteth to our Salvation; and that if we believe with trust on his Power, Truth, and Mercy, who raised up our Lord from the dead, this Faith shall be imputed to us for Righteousness, and we shall be saved by the Sacrifice, Merits, and Mediation of Christ, though our Sins deserved death, and neither the Law of Innocency or of Moses justi∣fie us.

25. Who was delivered for our offences, and was raised again for our justification.

25. Even our Faith in God by Christ and in him, who for our Sins was made a Propitiatory Sacrifice, to procure us free Forgiveness of them, and was raised again to cause our Justification, by uniting us to himself, and pardoning our Sin, and giving us his Spirit and right to Impunity and Salvation, and justif••ifying this right and us as our Advocate, and by his Sentence as our Judge.

CHAP. V.

1. THerefore being justified by faith, we have peace with God, through our Lord Jesus Christ.

1. Therefore I may conclude, that being Constitu∣ted, Accounted of God, and judged Righteous by Faith, we have Peace with and towards God, as Reconciled and Adopted through our Lord Jesus Christ, (not∣withstanding we are not justifiable as fulfillers of the Law.)

2. By whom we have access by faith into this grace, wherein we stand, and rejoyce in hope of the glory of God.

2. By whose mediation it is that we came or had access by Faith, into this blessed state of Grace and Gods Favour wherein we now are; and greatly re∣joyce in hope of the promised Glory of God.

3. And not onely so, but we glory in tri∣bulations also, knowing that tribulation worketh patience, 4. And patience expe∣rience, and experience hope, 5. And hope maketh not ashamed; because the love of God is shed abroad on our hearts by the holy Ghost which is given unto us.

3, 4, 5. Yea, more than so, but also in all our tri∣bulations which we undergo in the World for Christ and Righteousness, we exult with glorying and joy; knowing that this tribulation doth by exercise in∣crease our Patience, and being tryed, our patient and constant suffering maketh us the more certain by experience that our Faith is sound, and giveth us experience of Gods supporting Grace. And this ex∣perience much confirmeth our hope of Gods accep∣tance, and our Salvation, which we should be apt to doubt of, if our Faith and Gods Grace had not been thus tryed; it being easie by self-flattery to think untry∣ed Faith is better than it is. And this confirmed hope will never leave us to shame by disappointment, for it is accompanied and sealed by that special gift of the Holy Ghost, which sheddeth abroad on our Hearts the effects and sense of the Love of God through Christ, and so replenisheth us with Reflecting-love to God, (even as the Summer Rains and Sunshine moisten and warm the Earth, and replenish it with pleasant Fruits.)

6. For when we were yet without strength, in due time Christ died for the ungodly.

6. For when we were worthless, helpless, lost and miserable, in the fittest season Christ died even for the ungodly guilty Sinners; to recover them to God, and save them.

7. For scarcely for a righteous man will one die; yet peradventure for a good man some would even dare to die.

7. For among Men, few (or scarce any one) would die for an Innocent Man; though perhaps some few of rare Charity and self-denial, would venture on death for a Man of eminent worth and goodness.

8. But God commendeth his love toward us, in that while we were yet sinners Christ died for us.

8. But the love of God to us was so transcendent∣ly declared and magnified, that while we were yet Sinners against his Law and him, Christ died to re∣concile and save us.

2. Much more then being now justified by his blood, we shall be saved from wrath through him.

9. And if he loved us so far, as to give his Son to die for us when we were meer guilty Sinners, we may be sure that now he hath made and accepted us as Righteous, pardoning all our Sin for the Sacrifice of the Blood of Christ, he will certainly save us from Damnation.

10. For if when we were enemies we were reconciled to God, by the death of his Son, much more being reconciled we shall be saved by his life.

10. For if God reconciled us to himself by his Sons death, when we were his Enemies, doubtless he will

save them that are now reconciled, and pardoned Be∣lievers, by the Intercession of him that liveth in Glo∣ry, and is now our Head, the Lord of Life, by gi∣ving us his Spirit, and justifying us at last, and re∣ceiving us to himself in Glory. He that loved his Enemies, will not damn his beloved Children.

11. And not only so, but we also joy in God, through our Lord Jesus Christ, by whom we have received the atonement.

11. And now moreover, through this reconciliati∣on by Christ, which we have received upon our be∣lieving, God is so far from being our terrifying, a∣venging Judge, that he is become our greatest glorying and joy; he being our God and we his People, and he being our Father, and alsufficient Portion and Felicity.

12. Wherefore as by one man sin entred into the world, and death by sin, and so death passed upon all men, for that all have sinned.

12. In all this we have notice of this great Myste∣ry, that as Adam was the Root, or first cause of Mans Sin and Death, and by that one Man sin entred into the World, and death by Sin, and so all being Sinners, death passed upon all, even Temporal death actually and Eternal death by the Sentence of the Violated Law, as being our due.

13. For until the law sin was in the world; but sin is not imputed where there is no law. 14. Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adams transgression, who is the figure of him that was to come.

13, 14. For it is certain that Sin was in the World before Moses's Law, even from Adam's fall: And whereas that is no Sin, nor imputed to Guilt and Pu∣nishment, which is against no Law; yet death reign∣ing from Adam's fall till Moses; and therefore all were under some Law, Sin being so far imputed to them; though they sinned not themselves as Adam did, against an express particular command and penal threatning by supernatural Revelation from Heaven, nor all that died (e. g. Infants) did actually and personally trans∣gress: Therefore it was from him, as his vitiated guilty Seed, that they derived Original Sin, and by this vitious nature they at age sinned actually, a∣gainst that Law which they were under, and by both were the Children of death; so that we may compare Adam as the root of Sin and Death to all, with Christ who is to all true Christians the root of Holiness and Life.

15. But not as the offence, so also is the free gift. For if through the offence of one many be dead, much more the grace of God, and the gift by grace, which is by one man Jesus Christ, hath abounded unto many.

15. But the disparity must be noted: For if the sin of one Man had such malignant power and perni∣cious efficacy as to procure the guilt and death of ma∣ny, we may be sure that the Grace and Mercy of God, and the gift of that saving Grace which is from the Merits, Intercession and Spirit of Christ, shall be more effectual to the Life of many.

16. And not as it was by one that sinned, so is the gift: for the judgment was by one to condemnation, but the free gift is of ma∣ny offences unto justification.

16. And there is this further differences, that A∣dam, one Man by one sin, brought the Sentence of Death on all the World, which had not passed else upon us. But it is many Sins, of many Men, which Christ doth deliver us from in the free gift of our Justification.

17. For if by one mans offence death reign∣ed by one, much more they which receive abundance of grace, and of the gift of righ∣teousness, shall reign in life by one Jesus Christ.

17. For if one offence of one Man made all Men Sub∣jects to Death by that one; much more powerfully and effectually, they which receive from one Redeemer abundance of Grace, and the gift of Righteousness, in the healing and pardoning of all their Sins, shall cer∣tainly Reign in the purchased and promised life of Glory, by that one Saviour Jesus Christ.

18. Therefore as by the offence of one judgment came upon all men to condemnati∣on, even so by the righteousness of one the free gift came upon all men to justification of life.

18. Therefore, as by the offence of one the Sen∣tance of Death was passed upon all his posterity; so also by the Righteousness of one, as the merito∣rious and procuring cause, the free gift came on all Men, for Justification and Life. That is, A free Gift is made and offered promiscuously to all, on condi∣tion of believing, suitable acceptance, and actually justifieth all to Life, who so believingly accept it, and unthankfully reject it not.

19. For as by one mans disobedience ma∣ny were made sinners, so by the obedience of one shall many be made righteous.

19. For as by one, Adam's disobedience, all Men, as receiving their Nature from him, are made guilty and corrupt, and punishable as Sinners, so by the procuring meritorious Obedience of one (in per∣forming all that was required of him as our Redeemer, in perfect holiness of Soul and Life, fulfilling the Law of Innocency, and of Moses, and the peculiar Law of Mediation, being obedient to the Death on the Cross) shall the many that by Faith receive him, be constituted Righteous, and so accounted and judged of God, even reconciled, pardoned, adopted, and made the Heirs of Life.

20. Moreover the law entred, that the

offence might abound: but where sin abound∣ed, grace did much more abound.

20. And Moses's Law, which came in afterward, was made to increase Mens obligation against Sin, and more expresly and terribly forbid it, that if the Jews would sin, their Guilt and Punishment should be the greater (as alas, they did even to abundance:) But when guilt was increased (and Sin by Mens abuse of the Law), Grace did superabound, being victorious against Sin and Guilt, and the curse in all true Belie∣vers, and extending to many more than Moses's Law did, even to all the called Nations of the World.

21. That as sin hath reigned unto death, even so might grace reign through righte∣ousness to eternal life, through Jesus Christ our Lord.

21. That as Sin hath had its reign and sad effects in the Death and Miseries of the Sons of Adam, even so shall Grace have its more victorious Dominion, and Reign by the Meritorious Righteousness of Christ, in making all his Members or Spiritual. Off∣spring Righteous, by his Pardoning, Adopting, Sanctifying Mercy, and bringing them to Eternal Life, by the Power and Efficacy of Jesus their Re∣deemer.

CHAP. VI.

1. WHat shall we say then? shall we continue in sin that grace may abound?

1. Perhaps some may gather from all this, that we preach a Doctrine of Licentiousness; and seeing Grace abounded, where Sin abounded; we infer that Men may continue in Sin that Grace may abound.

2. God forbid. How shall we that are dead to sin live any longer therein?

2. Far be it from us so to think: For though Christ came to save Sinners, it was not to savour Sin, but to destroy it, and save Men from it. And there∣fore as he died for Sin, he causeth us to die to Sin; and how then shall we live in it that are dead to it?

3. Know ye not, that so many of us as were baptized into Jesus Christ, were bapti∣zed into his death?

3. Know ye not, that when Men are Baptized, they are by Vow, Covenant, and Profession listed into the belief of a Crucified Saviour, who died for Sin to save us from it, and do profess that Repentance by which we renounce it, as dead to it for the time to come?

4. Therefore we are buried with him by baptism into his death, that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.

4. Therefore in our Baptism we are dipped unde the Water, as signifying our Covenant-profession, that as he was buried for Sin, we are dead and buri∣ed to Sin, that as the glorious power of God raised him from the dead, so we should rise up to live to him in newness and holiness of Life.

5. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection.

5. For as we have Covenanted and Professed our belief in him and conformity to him as Dead, so we have Covenanted and Professed, and must practise our Conformity to his Resurrection, or else it is not true Baptism, and Christianity, and Conformity to Christ.

6. Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin.

6. Knowing that as his Body was Crucified for Sin, so we have herein Covenanted and Professed to be, as to our old Dispositions and sinful Conversati∣ons, as it were crucified with him, that the Body of Sin, that is, our fleshly corrupt disposition and con∣versation, might be destroyed, that henceforth we should not serve Sin, but be as dead to it.

7. For he that is dead, is freed from sin.

7. For as a Dead Man is absolved from all servile Obligations to his Master, so he that is by the Death of Sin conformed to the death of Christ, is freed from the dominion of Sin.

8. Now if we be dead with Christ, we be∣lieve that we shall also live with him.

8. And if we be indeed what we are by Baptismal Profession, conformed thus to Christs Death, we have cause to believe that we must and shall be con∣formed to his Resurrection and Life.

9. Knowing that Christ being raised from the dead, dieth no more, death hath no more dominion over him. 10. For in that he di∣ed, he died unto sin once; but in that he li∣veth, he liveth unto God. 11. Likewise reckon ye also your selves to be dead indeed unto sin, but alive unto God, through Jesus Christ our Lord.

9, 10, 11. For as we know that Christ being raised from the Dead, dieth no more. His Death for Sin was but once, but he being risen liveth to God for ever; so must you reckon that you are by Conversion from Sin to God, once dead to Sin by Covenant, Consent, and Profession, that you may ever after-live to God, by the Mediation, Spirit, and Grace of Christ.

12. Let not sin reign therefore in your mortal body, that you should obey it in the lusts thereof.

Therefore, unless you will renounce your Bap∣tism and Christianity, you must not let Sin reign

in those bodies which as they die for sin, so are pro∣fessedly dead to sin: Its lusts may tempt and trou∣ble you, but must not be obeyed.

13. Neither yield ye your members as in∣struments of unrighteousness unto sin; but yield your selves to God, as those that are alive from the dead, and your members as instruments of righteousness to God.

13. Nor must you yield the Members of your Bo∣dies, as instruments of unrighteousness unto sin, tho you should pretend that you keep your Hearts clean to God; but give up your selves to the Government and Will of God, as those that are risen and alive from your dead state of sin, that you may live to him, and so give up the Members of your Bodies as the Souls Instruments of Righteousness in serving God.

14. For sin shall not have dominion over you: for you are not under the law, but un∣der grace.

14. For sin must not, and shall not have domini∣on over you, to rule you or condemn you; for you are not under the Law which meerly forbade it, and condemned the sinner, but under Grace which mortifieth and forgiveth it.

15. What then? shall we sin because we are not under the law, but under grace? God forbid.

15. What then? shall we turn this Argument of our deliverance from sin to encourage us in sin, and be the bolder to sin, because we are not under the Law that condemneth sinners, but under Grace that pardoneth them. Far be it from us.

16. Know ye not, that to whom ye yield your selves servants to obey, his servants you are to whom ye obey, whether of sin unto death, or of obedience unto righteousness?

16. Know ye not, that as your engagement to be Servants of Christ bindeth you to obey him; so your obedience will shew whose Servants you are indeed; whether you obey sin, which is the way of death, or obey Christ unto Righteousness and life.

17. But God be thanked that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was deli∣vered to you.

17. But God be thanked for your change and de∣liverance; that though you were formerly the Ser∣vants of sin, you have obeyed, not only Bodily, but from the Heart, that form of Christian Doctrine which was delivered to you, and to which you did consent.

18. Being then made free from sin, you became the servants of righteousness.

18. In your Conversion and Baptism you being delivered from the servitude and guilt of sin, you then by consent and Covenant became Christs Ser∣vants for the way and works of Righteousness.

19. I speak after the manner of men, be∣cause of the infirmity of your flesh. For as you have yielded your members servants to uncleanness and to iniquity, unto iniquity; even so now yield your membes servants to righteousness, unto holiness.

19. I use this familiar speech by similitude and allegory, as fitted to your Capacity: As you did formerly use your Bodies in uncleanness and iniquity, as Servants of iniquity; so now use your Bodies as Servants of Righteousness, devoted to God, and sanctified to obey him,

20. For when ye were the Servants of sin, ye were free from righteousness.

20. For when you lived in the servitude of sin, you were not the Servants of God and Righteous∣ness, you lived not a life of Holiness and obedience to God.

21. What fruit had you then in those things whereof you are now ashamed? For the end of those things is death.

21. Review now those works, and think what you got by them, you are justly now ashamed of them and of their fruits: For whatever sin seem in the committing, misery and death is the end and fruit of it, where Grace doth not recover and forgive.

22. But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life.

22. But now having by conversion changed your Master and Life, and being delivered from the sla∣very of sin, and become the Servants of God, the fruit is a life of Holiness here, and hereafter at the end everlasting happiness.

23. For the wages of sin is death: but the gift of God is eternal life, through Jesus Christ our Lord.

23. For the service of sin is rewarded with death, and this the Law obligeth the sinner to: But the free gift of God through the Mediation of Christ is Eternal Life: And this is it which in the Gospel Cove∣nant is proclaimed and bestowed: (And do you not now see both how necessary it is to have a Saviour, and a better Covenant and way of life than Moses's meer Law, or Mans own meritorious Works; and that our Gospel is so far from favouring sin, that it declareth the only way to be delivered, both from the guilt and power of it, and to be made holy here and happy for ever.

CHAP. VII.

1. KNow ye not, brethren, (for I speak to them that know the law) that the

law hath power over a man as long as he liveth?

1. I have used the similitudes of a dead Man, and one raised from death, and of a Servant, and one set free and under another Master; I will now add the similitude of a married Woman and a dead Husband. You know (who know the Law) that the Law of Superiority, which giveth one power over another, obligeth only untill death.

2. For the woman which hath an husband is bound by the law to her husband so long as he liveth: But if the husband be dead, she is loosed from the law of the husband.

2. The Law bindeth a Wife to be a Subject to her Husband till he die; but then she is thereby no longer bound to him.

3. So then, if while her husband liveth she be married to another man, she shall be called an adulteress: But if her husband be dead, she is free from that law, so that she is no adulteress, though she be married to ano∣ther man.

3. So that though she be an Adulteress who mar∣rieth another, while her Husband liveth, yet when her Husband is dead, she is free from that obliga∣tion, and is no Adulteress for marrying with ano∣ther.

4. Wherefore, my brethren, ye also are become dead to the law by the body of Christ, that ye should be married to another; even to him who is raised from the dead, that we should bring forth fruit unto God.

4. So death hath separated the Law and the be∣lieving Jews. The Law being abrogated by the com∣ing, and Death, and Grace of Christ, is dead to you, as you by Faith and Baptism are dead to it; that so you should be married to him that caused this by his death, and is raised from the dead, and hath raised you from the death of sin and guilt, and legal Con∣demnation to a new and holy life, that regeneration may cause you to generate the holy fruit of Love and good Works, and live hereafter unto God.

5. For when we were in the flesh, the mo∣tions of sin which were by the law did work in our members to bring forth fruit unto death.

5. For when we were in our meer corrupted Na∣ture, and only under a forbidding and condemning Law, without the Gospel and its Grace, the Law did but irritate and shew our Carnal Lusts, and cause our Guilt and Condemnation, and did not either heal or pardon us.

6. But now we are delivered from the law, that being dead wherein we were held, that we should serve in newness of spirit and not in the oldness of the letter.

6. But now we are delivered from that Law, and so from its manifold difficult impositions, all which we could not fulfil, and also from its curse of those that fulfil it not: For it is abolished, and bindeth us no more: That now we may serve God with New Hearts, and lives, by the Spirit of Christ, according to the Law of Grace, and not Carnally in the bondage and terror of the old Law.

7. What shall we say then? Is the law sin? God forbid. Nay, I had not known sin, but by the law. For I had not known lust, ex∣cept the law had said, Thou shalt not covet.

7. But think not by this that we infer, that the Law is bad or culpable, or the cause of sin: Far be it from us; so far am I from such a thought, that I testifie that the Law is the forbidder, and disco∣verer and condemner of sin: For I had not known my Hearts inordinate desires or lusts to be so bad, if the Law had not said. Thou shalt not covet: For corrupt Nature hardly discerneth the evil of its own inclination, so be it, it break not out into Act, but is ready to think it is blameless because its Natural.

8. But sin taking occasion by the com∣mandment, wrought in me all manner of con∣cupiscence: For without the law sin was dead.

8. But my own Soul hath sinful inclinations and imperfections; by original corruption and the evil habits increased by actual sin: And by these I am so backward to good and prone to evil, that a Law of such a multitude of difficult, positive, Precepts and Prohibitions, making me so much work, and so hard, is become morally impossible for me perfectly to ful∣fil: Had I been only under the Law made to faln Adam and Noah, and all Mankind, a great number of Legal Positives and Ceremonials had never obliged me; but this Law, being made, and all these things laid upon me which my corrupt Nature could not fulfil, presently my badness and disability appeared in a great number of Acts, which now became forbid∣den sin, and in the omission of things commanded▪ even as if you command ignorant, weak, and il-dis∣posed Men, a multitude of such particulars as none but the wise and well disposed will keep, it will oc∣casion them to be guilty of a multitude of sins, which without those Canons or Laws would have been no sin, so my sinful Nature made this Law of Works, an occasion of my guilt of a multitude of actual sins; which without the Law would have been no sin, or not so culpable. Besides that the prohibition stirred up my ill inclination, and also that I sinned against more knowledge.

9. For I was alive without the law once; but when the commandment came, sin revi∣ved, and I died.

9. For if you suppose me only under the Com∣mon Law made to Noah and all Mankind, and the Promise made to him and to Abraham, before the Law of Moses was made, I had not then been under

either that Sentence of a Temporal or an Eternal death, which by Moses's Law are the wages of many sins, not before forbidden: But when I am under all those Laws which curse or cut off all that do not the nu∣merous Tasks and Ceremonies there imposed, I am then become a dead Man in Law, and the Law and sin rise up in power against me, and condemn me.

10. And the commandment which was ordained unto life, I found to be unto death.

10. And the Commandment which promised life to them that keep it, proved the occasion of death to me.

11. For sin taking occasion by the com∣mandment, deceived me, and by it slew me.

11. For my sinful nature called out to so much duty, and forbidden so many things, being unable to do the duties, and prone to the things forbidden, by occasion of this Law, became the guilty cause of many actual sins of omission and commission, and as ill humours stirred by a purge oft rage the more, so did the pravity of my nature, and so I was made guilty of death.

12. Wherefore the law is holy, and the commandment holy, and just, and good.

12. Wherefore I testifie that the Law is pure and holy, and just, and good: God justly made it: His Wisdom and Holiness shine forth in it: If Men be bad and ill disposed, God may justly give them such Laws as their badness is averse to keep. And he had good and gracious ends in giving it: He made it indeed very operous, somewhat like the Law of In∣nocency to Adam, though not that same, but yet con∣junct and subordinate to the Law and Promise of Grace; which the Jews should have noted, and used it accordingly.

13. Was that then which is good made death to me? God forbid: But sin, that it might appear sin, working death in me by that which is good, that sin by the command∣ment might become exceeding sinful.

13. What then? Is the Law guilty of my sin and death? By no means: But the inward pravity of my Soul, which else would have been more latent, unknown, and not have brought forth so much actu∣al sin and death, did by the good Law of God ap∣pear in its proper evil nature, and shew how preg∣nant it was of actual sin, and how averse to full obedience, and so by producing these actual sins, ap∣peared and became exceeding sinful.

14. For we know that the law is spiritual; but I am carnal, sold under sin.

14. For we all confess that the Law being Gods own Law, is Divine, Spiritual, and Pure: And the reason why I do not fulfil it, and so cannot be justi∣fied by it, is in my self; who in my Corrupt Nature am Carnal, and under a Moral necessity of sinning a∣gainst it; predominantly before Grace, and in part after.

15. For that which I do, I allow not: For what I would, that do I not; but what I hate, that do I.

15. I may well call it a Captivity, or a kind of ne∣cessity, when my knowledge and unfeigned (though imperfect) willingness and desire, and my hatred of the sin, yet will not enable me to be so free from sin and fulfil the Law, as to be justified by it (much less will the uneffectual convictions and wishes of the unregenerate do this) For though I do not in judg∣ment approve my sin; and I have a desire perfectly to fulfill the Law of God, and I would be freed from all sin; yet I attain not this perfection which I de∣sire.

16. If then I do that which I would not, I consent to the law that it is good.

16. Now if I did not justifie the Law as good, I should not thus condemn my self for breaking it, nor desire thus perfectly to keep it.

17. Now then it is no more I that do it, but sin that dwelleth in me.

17. And because the Understanding and Will are the highest faculties, and a Man is in Gods account what he truly would be, therefore I may say, that (though it be my sin to have so inordinate a sensi∣tive inclination, and so imperfect a Mind and Will which should better rule it,) yet it is not such a sin as sheweth the predominant disposition of my Soul, and denominateth the Man, but is contrary to the resolved bent of my heart and life; and therefore the Lord of Grace will not judge me according to that which is but my imperfection, and which I more hate than love, and would unfeignedly be rid of, for it is no reigning sin that I confess.

18. For I know, that in me (that is, in my flesh) dwelleth no good thing: for to will is present with me, but how to perform that which is good, I find not.

18. For I know that so far as I have any corrup∣tion and carnality, I am prone to evil and not to good! For by the Grace of God I do truly desire perfection it self; but I am not able to attain my desire, and to be perfect in my obedience.

19. For the good which I would, I do not: but the evil which I would not, that I do.

19. For my Nature being corrupt, and my Will but imperfectly renewed, though sincere, I cannot be as good as I would be, nor do all the good which I would do, nor avoid all the evil which I would a∣void, and so cannot be sinless and perfectly obedi∣ent.

20. Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me.

20. Now seeing the main bent of my Mind and Will is for perfect obedience, and against all sin, and it is by the instigation of the remnant of carnalitie, that I am not sinless and free from all culpable infir∣mities,

God will not impute that to me which I hate, and is contrary to the bent of my Heart and Life, so much as that which I love and live for.

21. I find then a law, that when I would do good, evil is present with me.

21. I find then in my Carnal part, an inclination, which is as a contradicting Law, which striveth so much against the Law of God, that I oft sin contrary to my predominant Will, and when I would be sinless and perfect, yet I cannot.

22, 23. For I delight in the law of God after the inward man: But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin, which is in my members.

22, 23. For I delight in the Law of God, after the inward man, which is the bent of my Mind and Will. But my corrupt sensual inclination is like a contrary Law, which warreth against my Judg∣ment and Will, and like a Captive I am brought by it under a necessity of sinning, so far as that my obe∣dience is imperfect, and so unjustifiable by the Law of Works, (as in the unregenerate sin doth reign.)

24. O wretched man that I am, who shall deliver me from the body of this death.

24. So far am I then from being justified by this Law, that while it calleth for more perfect obedi∣ence to its hard and numerous precepts than my sin∣ful Soul can perform, and so condemneth me, it doth but shew me how bad and miserable I am, and make me cry out, O wretched Man, who shall deli∣ver me from this sinning deadly flesh?

25. I thank God, through Jesus Christ our Lord. So then, with the mind I my self do serve the law of God, but with the flesh the law of sin.

25. But as I have told you of my misery by na∣ture, under the Law, I will tell you of my remedy: I rejoice in thankfulness to God that hath abroga∣ted the Law, and sanctified my nature by Jesus Christ: And so I conclude, that my renewed Mind and Will so desireth perfection, that I would be sin∣less, and keep all the Law which God shall impose and continue; but my fleshly inclination maketh this sinless perfection too hard for my attainment, and therefore I cannot be justified by so hard and rigo∣rous a Law.

ANNOTATIONS.

THough Expositors are much disagreed whether St. Paul here describe a Man Unregenerate under the meer Law, or an Imperfect Man, how sincere soever; yet no such Doctrinal Controversie dependeth on this Difference, as the Ignorant and Contentious do imagine. For they that think that he describeth the Case of a carnal Legallist, or Jew, suppose that he speaketh of their committing against knowledge, and un∣effectual wishes, the reigning Sins called Mortal, and live an ungodly Life; and that [It is not I, but sin] sig∣nifieth onely [My superiour Faculties have some uneffectual reluctancy, and are convinced that the Law is good]: And that by [Captivity to the law of sin] is meant a slavish Life of predominant Sensuality. And doubtless such there are, of whom all this is true.

And those that think that he speaketh of himself even in his Regenerate state, and so of all Men, do think that it is not a Life of Wickedness, or Mortal Sin, that he describeth, nor a Captivity to it, but una∣voidable Imperfection, called Venial Sin▪ to the same sense as St. John saith, If we say that we have no sin, there is no truth in us. And that [It is not I, but sin] signifieth but that a Man shall be accounted and judged by God according to what is predominant in his Mind, Will and Life.

And I most incline to this Exposition, 1. Because the other seemeth forced, which must not be received without necessity. 2. Because the Apostle is not onely proving that the Law will not justifie an unregene∣rate legal Jew, but that it will justifie no Man, how good soever. 3. And I do not believe that the unrege∣nerate can truly say as he, [I delight in the law of God], and [to will is present with me], and [I my self in mind serve the law of God.] 4. Many Passages are plainly applicable to Paul in his Christian state.

CHAP. VIII.

1. THere is therefore now no condemna∣tion to them that are in Christ Je∣sus, who walk not after the flesh, but after the spirit.

1. It is not then the Law that justifieth us, But ••ath in Christ; and all that are in him are acquit 〈◊〉〈◊〉 the curse and condemnation of the Law, (and also of the Law of Nature) for their sin is pardoned, and they are regenerate, and live not now after the fleshly inclination or Law, but under the Spiritual Law of Grace, by a spiritual inclination wrought in them by the Holy Ghost, which is given them by Christ.

2. For the law of the spirit of life in Christ Jesus, hath made me free from the law of sin and death.

2. For the Covenant of Grace which giveth the Spirit, and the Spirit so given me by Christ, being not a killing but a quickening Law, giving me in∣ternal and Spiritual Life; and Title to Eternal life, hath made me free from the Power and Rule of my

Carnal Inclination, and from the Obligation and Con∣demnation of Moses's Law.

3. For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin condemned sin in the flesh.

3. For when the meer Law could neither justifie nor Regenerate us, because our fleshly pravity was uncapable hereof, God sending his own Son in flesh like ours which is sinful, though without sin, as a Sacrifice for sin, and example of perfect holiness, thereby shewed his enmity to sin, and began the ho∣ly enterprise of its destruction.

4. That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the spirit.

4. That the true Righteousness which the Law was made to lead Men to, might be found in us, and the true ends of the Law obtained by us, who live now by the Spiritual Principle and Rule, and not by the Carnal Principle and Letter.

5. For they that are after the flesh, do mind the things of the flesh: but they that are after the spirit, the things of the spirit.

5. For the unregenerate who are under the Domini∣on of a Carnal Disposition, though they may be under the terror of a threatning Law, do still savour, love, and mind nothing so much as fleshly Interest and Pleasure: But they whose Souls are renewed by the Holy Spirit, and live by Faith on Spiritual Promises, do mind, love, and seek most Spiritual welfare and felicity.

6. For to be carnally minded, is death: but to be spiritually minded, is life and peace.

6. For the true state of misery called Death in the Soul, which is the way to everlasting misery, consisteth in its being turned from the love of God and Holiness, to the love of Carnal Interest and Plea∣sure, and the true state of Spiritual life and Felicity consisteth in the love of God and Holiness, and the Souls perfection.

7. Because the carnal mind is enmity to God; for it is not subject to the law of God, neither indeed can be.

7. Because the Carnal Unregenerate Mind, ha∣ving a predominant inclination to inferiour sensual interests and delights, and a privation, yea and en∣mity to things Spiritual and Holy, hath thereby an enmity to the Holy Laws and Ways of God, and consequently to God as Holy: For it is not subject to the Law of God, which is quite against their sin∣ful life and inclination, nor indeed can be, while it so continueth; there being a contrariety between their Inclinations and the Law of God.

8. So then, they that are in the flesh can∣not please God.

8. So that they that are Unregenerate and Car∣nal, cannot please God while they are such; be∣cause they cannot, through the perverseness of their own Wills, do the things that please him, what le∣gal restraint soever they be under.

9. But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his.

9. But you are not in this Carnal state, and un∣der the dominion of the flesh, if the Spirit of God do not only provoke you towards goodness, but al∣so dwell in you and possess you; For it is a power∣ful, Spirit and will overcome the Flesh: But if any Man have not this indwelling, illuminating, quicken∣ing, sanctifying Spirit, he is not a true Christian, and saved by Christ. He may be baptised, and de∣ceive the Church, and pass for a visible Member of it, and so for a Christian among Men, but Christ will not own him as a living Member to Justification and Salvation.

10. And if Christ be in you, the body is dead because of sin, but the Spirit is life be∣cause of righteousness.

10. And if Christ by his Spirit and Government be and rule in you, the Body which hath still some in∣ordinate sinful inclinations, and backwardness to good, shall die for sin; but your Spirits being quickened by the Spirit of God, unto Holiness and Justification, are in a state of life begun, and shall not die as the Bo∣dy doth, but live with Christ, by whom they live.

11. But if the Spirit of him that raised up Jesus from the dead, dwell in you; he that raised up Christ from the dead, shall also quicken your mortal bodies, by his Spirit that dwelleth in you.

11. But if the Spirit of him that raised up Jesus from the dead dwell in you, he that by this same Spirit of life and power raised up Christ from the dead, as he hath begun to rise you from Spiritual death in sin, and sanctifie both Soul and Body to himself, will not only glorifie your Souls, but also raise and save your Mortal Bodies, by that same Almighty Spirit which raised Christ, and sanctified you.

12. Therefore, brethren, we are debtors, not to the flesh, to live after the flesh. 13. For if ye live after the flesh, ye shall die: But if ye through the Spirit do mortifie the deeds of the body, ye shall live.

12, 13. By all which you may see that it is not to the Flesh that we owe our chief respect, care and obedi∣ence, nor after the lusts of which we should live: For it is this sinful fleshly life that causeth death, and tendeth unto future misery: But if by the Spirit you mortifie those fleshly lusts and deeds, which Carnal Men obey and practise, this begining of Spiritual Life will end in future life and happiness.

14. For as many as are led by the Spirit of God, they are the sons of God.

14. For as many as are Principled and Ruled, by Gods Spirit and Spiritual Law of Grace, are Gods Children: And God will not forsake, lose, or destroy his Spiritual Children.

15. For ye have not received the spirit of bondage again to fear; but ye have recei∣ved the Spirit of adoption, whereby we cry, Abba, Father.

15. For the Spirit which you have now received is not that of a Slave, which doth no good but for fear of Punishment; (and the meer Law without Grace could give no better) but you have received the Spirit of Adoption, which giveth you an inclina∣tion of dependance, love and trust in God, much like that which a Child hath by nature to his Father, to the collation of which Child-like love, trust and na∣ture, the wondrous revelation of Gods love in Christ, and the free gifts of his Grace, were Spiritually fit∣ted.

16. The Spirit it self beareth witness with our spirit, that we are the children of God.

16. And to have this Spirit of God dwelling in us, and sanctifying us, is a certain evidence or testimo∣ny in and with our own Spirits and Consciences, that God doth specially love us, and take us for his Chil∣dren, having set his special mark upon us: For we could not love him as a Father, and he not love us as his Children. And this Spirit also helpeth our Consciences to discern and exercise this fealing Grace, and to rejoyce therein.

17. And if children, then heirs; heirs of God, and joynt-heirs with Christ: if so be that we suffer with him, that we may also be glorified together.

17. And if this Seal of the Spirit prove us Sons, it proveth us Heirs of the purchased Kingdom, or Heavenly Inheritance, for such are all the Sons of God; Heirs of God, and Co-heirs with Christ; but so that there is a further condition of our possession, even that we take up the cross and follow him, sub∣mitting to be conformed to him in his sufferings, if God call us to it, that so by the same way we may come to be glorified together with him.

18. For I reckon, that the sufferings of this present time are not worthy to be com∣pared with the glory which shall be revealed in us.

18. For though we must suffer in this life, with Christ, and for his sake, and by Gods Correction for our sins, having in my reckoning compared them with the promised effects and end, I fully resolve the case, that they are not worthy to be compared with the Glory which in the Saints shall be shortly manifested; nor should they stop any Man from en∣tertaining the Doctrine of the Cross, and pursuing his Celestial hopes.

19. For the earnest expectation of the creature waiteth for the manifestation of the sons of God.

19. For all the frame of Nature strongly tending to its own perfection, (and God annihillateth not the Natural or Sensitive Creatures, though he dis∣solve the Composition) they do as it were wait for their better state and deliverance from the Curse caused by Mans sins, till the manifestation of the Glo∣ry of the Sons of God; with whom, and for whom they shall have their restauration, as with Man they fell under the Curse.

20. For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope.

20. For so much of the world as was made for Man, and marr'd or cursed for mans sake, so was made subject to this Curse and Mutation, not for its own sin, nor by its own choice, but by the sin of Man, even by that God who subjected its condition to the free will and state of Man, and so to suffer with and for him, but with a purpose to restore it with him unto its integrity.

21. Because the creature it self also shall be delivered from the bondege of corrupti∣on, into the glorious liberty of the children of God.

21. Because the Natural and Sensitive parts of the World that were subjected to the use of Man, and fell under a Curse by Man, shall be delivered with Man from that Curse, and Bondage, and Cor∣ruptibility, into a state of liberty and useful per∣fection suitable to the Glory of the Children of God, for whom they were made.

22. For we know that the whole creation groaneth and travelleth in pain together un∣til now.

22. For it is evident, that the whole Natural and Subjective World which was thus subjected to Man and cursed for him, is like a Woman in the pangs or expectation of Child-birth, and groaneth till it be delivered with us at that time of restoration.

23. And not only they, but our selves also, which have the first fruits of the Spi∣rit, even we our selves groan within our selves, waiting for the adoption, to wit, the redemption of our body.

23. And if this be their case, much more do we who have the Spirit of God, which is the Pledge, Earnest, and First-fruit of Glory, feeling our selves burdened with sin, temptations and sufferings in the World, and yet short of our expected Glory, feel our selves as a Woman in Travel, groaning for delive∣rance, and longing for the blessed inheritance, yea even the Resurrection of the Body it self, to which we were Adopted.

24. For we are saved by hope: But hope that is seen, is not hope; for what a man seeth, why doth he yet hope for?

24. For our present state of Salvation is not in

sight and full possession, but in the hope of unseen things that are promis'd, and this hope will bring us to possessi∣on. But if we had sight and possession of it, we could not be said to live by the hopes of it, for why should we be said to hope for that which we see and possess.

25. But if we hope for that we see not, then do we with patience wait for it.

25. But hoping for that which we never saw or possessed, we do with patience under all delays and sufferings wait for the desired attainment and pos∣session.

26. Likewise the Spirit also helpeth our infirmities; for we know not what we should pray for as we ought; but the Spirit it self maketh intercession for us with groanings which cannot be uttered.

26. And the Spirit which God hath given us, help∣eth us against our Infirmities of Hope and Prayer; and under our sufferings and distresses; for we are unmeet judges of our own necessities and condition, and the flesh is too prone to desire its own ease and safety: But the Spirit of Christ in us, teacheth and inclineth us to go to God as to a merciful alsuffici∣ent Father, and to pour out our Souls complaints before him, at least with groans, when we cannot utter them with Words, and to cry, Abba Father, and to refer our selves unto his Wisdom, and cast our case in trust on him.

27. And he that searcheth the heart, knoweth what is the mind of the Spirit, be∣cause he maketh intercession for the Saints ac∣cording to the will of God.

27. And God that searcheth the Heart, knoweth the meaning of those very groans, excited by his Spirit, which we want words to express: For he knoweth what his own Spirit moveth us to ask, and what desires come from himself; for as Christ is in Heaven our Intercessor with the Father, so the Holy Spirit sent down into our Hearts, is our Inter∣cessor with the Father and the Son; for as he is Christs Agent and Witness in us, to communicate Spiritual Life, Light and Love to us, so he is a Spirit of Supplication and Adoption in us, and the spring of all our holy desires and motions Godward, and that only which is of him is accepted of God; for he moveth us to ask what pleaseth God, and to sub∣mit to his Will, and returneth us the answer of our Prayers in inward strength and consolation.

28. And we know that all things work to∣gether for good to them that love God, to them who are called according to his pur∣pose.

28. For we know that all the course of Gods pro∣vidence, and particularly all our sufferings for him, do by Gods over-ruling ordination work together for our good, even to carry on them that love him to Salvation; who are called hereto according to the gracious benevolent purpose of his own Will.

29. For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the first-born among many brethren.

29. For those whom he fore-knew and purposed to glorifie, he also predestinated as the way to their Glory, to be conformed to the Image of his Son, in holiness and patient suffering, that his Church as Bre∣thren might be like their Head and eldest Brother.

30. Moreover, whom he did predestinate; them he also called; and whom he called; them he also justified; and whom he justi∣fied, them he also glorified.

30. And those whom God thus predestinateth to be conformed to Christ, them in time he effectually called to repent and believe in Christ; and those whom he thus called, and made true Christians, he justified, both making them just by pardoning their sin, and giving them his Indwelling Spirit of love and Holiness, and ac∣counting them just, for the merits of Christ; and those whom he thus justifieth, he will glorifie with Christ.

31. What shall we then say to these things? If God be for us, who can be against us?

31. What then shall we say, when we consider all this, but with joyful thankfulness conclude, that God is for his Saints, their Father and Protector, and therefore they have no cause to fear any that are a∣gainst them, how great, or many, or strong soever; that is, not fear their power, so be it we take heed that they draw us not to sin.

32. He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?

32. He that spared not his own Son, not thinking him too precious a gist, but delivered him up to suf∣fer as a Sacrifice to procure the pardon of sin and salvation, to be given to all by a Conditional Cove∣nant, of faith and acceptance, and actually to pardon and save all true Believers, that accept him, how can it be that he should think any thing else which we need too good for us, and not freely give all other things with Christ to us that believingly ac∣cept him. See, 1 Joh. 5.11, 12. and Joh. 1.11, 12.

33. Who shall lay any thing to the charge of Gods elect? It is God that justifieth:

33. Of how little moment is it what erroneous and malignant Men lay to the charge of God's Elect (accusing them as breakers of their Laws) whilst God himself doth justifie them?

34. Who is he that condemneth? It is Christ that died, yea rather that is risen again, who is even at the right hand of God, who also maketh intercession for us.

34. What, or who is he that condemneth those whom Almighty God doth justifie? What is the Sen∣tence of a Worm, a Sinner, and a blinded Enemy to be set against Gods Sentence? It is Christ that died for our sins, to deliver us from the Law and Curse,

that justifieth Believers here on Earth; yea, I say more to our consolation, It is Christ that is risen a∣gain, and advanced in Glory, Head over all things to his Church, who effectually intercedeth for us, and will finally justifie us as our judge.

35. Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or pe∣ril, or sword?

35. And when God by such an incomprehensible Miracle of mercy, declared such unspeakable love to us in Christ, who or what can be supposed to have power, to dissolve this bond of mutual love; viz. to separate us from Gods love to us, and our thank∣ful return of love to him? Shall Tribulation, or Di∣stress, or Famine, or Nakedness, or Peril, or Sword, or any thing that Men can do; which are little mat∣ters, and all work to our good, and none of them signifie or cause Gods forsaking us, nor shall cause us to forsake him.

36. (As it is written, For thy sake we are killed all the day long; we are accounted as sheep to the slaughter)

36. We may say as the Psalmist doth, 44.22. For thy sake we are killed all the day long, &c.

37. Nay in all these things we are more than conquerours, through him that loved us.

37. Yea, all these are but the occasions of our triumph, when we overcome them all as they are temptations. It were not so much to us to conquer all our Enemies and Persecutors in fight, as it is by Faith and Patience to overcome their persecutions.

38, 39. For I am perswaded, that neither death, nor life, nor angels, nor principali∣ties, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.

38, 39. For I am perswaded that the band of love between God and all true Confirmed Christians, made in and by our Mediator Christ, is so strong and sure that it will never be dissolved by the terrours of the Death, or the Love of this Life, nor by malig∣nant Spirits, by Principalities or Powers, Satan or his instruments of strength and violence, by what now doth, or what hereafter shall befall us, or as∣sault us; by any things above us, or beneath us, exal∣tation or dejection, nor by the power of any Crea∣ture: Nothing hath power to cause God to cease loving us, or us to cease loving God.

ANNOTATIONS.

I. THe Controversies raised about the first fourteen Verses, of the fulfilling of the Righteousness of the Law; of the Carnal and Spiritual state of Mind, &c. are sufficiently decided in the Paraphrase.

II. So is that of the Spirit of Bondage and Adoption, and that of the Witness of the Spirit with our Spi∣rits, &c. in the Paraphrase on the 15 and 16 Verses.

III. His Exposition of the 19, 20, 21, and 22 Verses, which feigneth them to speak of the Heathen World, hath so many and palpable Violences, that I think it not worth the labour to give a particular Confutation of them. But if many things about the Creatures Restoration be yet unknown and unrevealed to us, it fol∣loweth not, that therefore it is unknown whether a Restoration there shall be. The Heavens must contain Christ till the time of this Restoration. And his Violence is as gross about the Words of St. Peter, That we look for a new Heaven and a new Earth, in which dwelleth Righteousness. What God doth with the Souls of Brutes when they die hence, may be unknown to us, and yet their Restoration known. It is not hard, by the most probable Principles of Philosophy, to shame their Opinion who confidently say, that their Souls are no Spiritual Substances, but evanid Accidents, Qualities, or Motions. And as they may easily be proved Substances, that have an Essential Power of Vital Action, Perception, and Appetite; so it is most improba∣ble that God annihilateth them, or changeth their essential Form or Nature. But whether they are conti∣nued: Individuate, or onely▪ in one or more universal Form; and if Individuate, whither or to what use God disposeth of them, and what alteration there will be in the State of Restoration, Mortals know not.

IV. Those that say, That by the Spirit that helpeth our infirmities, ver. 26. is meant Christ by his Spirit pray∣ing for us in Heaven, can neither make it agree with the Context, nor prove that the Spirit groaneth in Heaven, or is called our Intercessour there, but within us.

V. They that feign the 28 Verse to say, That all the Sins of Believers shall work for their good, dan∣gerously pervert the Text: It's contrary to the Context, and to the tenor of all the Scripture, and the Wis∣dom and Holiness of God, and the Safety of Believers, to feign God to promise them, that how much soever they sin, they shall be Gainers by it; when he still useth the clean contrary means to save them from it, even by his Threatnings. And it's contrary to the very Terms of the Text, [To them that love God, &c.] which implieth, that the defects or decay of their Love to God is not for their good. And it's contrary to common Experience, which tells us, that many Christians by Sin lose some degrees of Love to God, and other Grace, and die worse than once they were, (and so have a less degree of Glory.) And is this for their good▪ Yea, all Men die in some Sin of Omission, as in a culpable defect of some due Act or Degree of Faith, Hope, Love, Joy, Patience, of which they have no more time to repent. And what good doth that do them?

Indeed some Sin to some Men God maketh an Occasion of good, and an Object of Repentance, &c. But as an Occasion is not a Cause, and to be an Object of Repentance i•• to be a Duty, and not a Sin; so even this much is none of the meaning of this Promise, which speaketh but of Sufferings, or at most of God's Providential Works, of which Sin is none.

VI. The Controversies about Predestination, raised from the 28 and 29 Verses, might be ended by the Text it self, if we could be content to know no more than God doth teach us, and to be no wiser than St. Paul was.

1. He teacheth us, That there are some called according to God's purpose, and foreknown by him, that is, to be such as he will use as is after mentioned: He knoweth them to be those whom he purposeth to call and save. But Paul was not so presumptuous and profane, as to dispute, How God foreknoweth them, or why he purposeth to call them rather than others.

2. And whereas profane Men do foolishly say, If God decree and foreknow my Salvation, I shall be saved whatever I do; and if he do not, I shall not: St. Paul tells us, That those whom God purposeth or decreeth to save, he predestinateth to be conformed to the Image of his Son, even to the Means, as well as to the End. So that, to say, That God doth predestinate Men to Salvation, and not to Holiness of Heart and Life, is to contradict God's Doctrine of Predestination. As God doth decree how long we shall live, and withal that we shall live by Meat and Drink; so he decreeth that we shall be saved, and that by Faith and sincere Obe∣dience. And sure they know not what they say, who call this Doctrine of Election, Licentious. Doth it encourage Men to Impenitency or Disobedience, to tell them, that God doth predestinate Men to repent, and obey, and be saved? Will it tempt Men to live after the Flesh, in Worldliness, or Sensuality, to believe that God hath decreed to make them to live after the Spirit, and to mortifie the Deeds of the Flesh, and to avoid such Sins?

3. And Paul tells us, That this Chain of Causes is all decreed of God, from the first to the last; and therefore that it is God's Purpose which secureth the Event of our Glorification. And it's strange that any should think, that God should undertake so great a Work as Mans Redemption, and not effectually secure the Success by his own Will and Wisdom, but leave all to the lubricous Will of Man.

4. But the Apostle tells us of no such Decrees of the Causes of Mens Damnation. God causeth and giveth Grace, and foreknoweth that which he will give: But he doth not cause or give Men Sin, nor necessitate any to commit it; and therefore decreeth not to cause it, nor foreknoweth it as his own Work, but as Mans. So that Election and Non-election, or Reprobation, are not of the same kind, degree, and order.

VII. The sense of the Terms of the 30 Verse, Expositors much differ about; but there is no great Doctrinal Controversie depending on it. 1. It is doubted, whether by [Calling] here be meant only Effectual Calling and Conversion, or only General Calling antecedent to its Efficacy. But it's confessed, that both these are asserted in the Scripture. 2. It is doubted, why Sanctification is omitted, or where it is included: But it's agreed, that it is one Link of the Chain of the Causes of Salvation. 3. And so it's doubted, what the Word [Justifie] doth mean: But the thing is agreed on. 4. And the greatest doubt is, whether every one of these Causes will infer the rest, or only the connexion of all the foregoing will infer that which followeth.

1. There is small reason to doubt, but that by [Calling] is meant [Effectual Calling]: Else it would neither prove Predestination, nor infer Justification.

2. Sanctification is a Word which signifieth many Acts. As it signifieth the Gift of our first Faith and Re∣pentance, and our Covenant-devotedness to God in Baptism, it is the same with Effectual Vocation, Regene∣ration, and Conversion. But as it signifieth the after-gift of the In-dwelling Spirit, to habituate the Soul with fixed Holiness and Love, and the Practice of these, it followeth Vocation, at least in order of Nature.

3 Justification sometime signifieth Making us righteous; sometime, accounting us righteous; sometime, by Apology, maintaining us to be righteous; sometime, by Judicial Sentence, pronoun••ing us righteous; sometime, executively, using us as righteous; usually, many of these together, all the rest being implied. It is certain, that God maketh Men righteous, before he account or judge them righteous. Now to make a Man righteous (and justifiable in Judgment) all these concur. 1. The Merit of Christ's Righteousness, as the deserving Matter and Cause. 2. The Act of the New Covenant, giving him a part in Christ, and with him Pardon of Sin, and Right to the Spirit of Grace, and unto Glory. 3. The Gift of Faith and Repen∣tance, that Christ and his further Grace may be ours; and for continuance, the holy Habits and Acts of Sancti••••cation. And seeing all sound Expositors confess (with Beza) that at least three Texts by Justification mean or include Sanctification, we have reason to judge, that part of Sanctification is here included in Vo∣cation, and part in Justification, and, some think, the Triumphant part in Glorification. And certainly this inferreth no unsound Doctrine.

4. Augustine thought, that the Links of this are separable, unless you include the first as the Qua∣lification of all the rest, by way of distinction; and that the meaning is, That [God will call all the Predesti∣nate or Elect, and will justifie all the Predestinate that are called, and will glorifie all the Justified that are predestinate and called]; but that there are some justified and sanctified, that were not predestinate, nor shall be glorified, but fall away. What the s••nse of the Ancient Fathers was about Perseverance, Ger. Vossius hath so truly opened in his Theses, that I may thither refer the Inquisitive. My own sense of it I have open∣ed

in my Catholick Theologie; and it's too long a Case, to be handled here. But I think no confirmed Chri∣stian doth totally and finally fall away; and that the rest of the Doubt should not be thought enough to break the Love and Peace of Christians.

VIII. As to the Doubt, Whether the 38 and 39 Verses speak [of God's Love to us, or ours to him,] as they are in themselves inseparable, so I think that the Context giveth us Reason to think that it is both, even the Bond of mutual Love which is here spoken of. All the doubt is, Whether it be spoken of every true Christian, or only of the Elect and Confirmed; of which before.

CHAP. IX.

1. I Say the truth in Christ, I lie not, my conscience also bearing me witness in the holy Ghost: 2. That I have great hea∣viness and continual sorrow in my heart. 3. For I could wish that my self were ac∣cursed from Christ, for my brethren, my kinsmen according to the flesh,

1, 2, 3. I am so far from saying all that I have said in contempt of the Jews, or triumph over them in their misery, that I protest as a Christian, I lie not, my Conscience bearing me witness, which is il∣luminated, and actuated by the Holy Ghost, that in the midst of all my rejoycing in Christ, I have great heaviness and continual sorrow of Heart, for the sin and misery of the Jews, who are my Brethren and Kinsmen according to the Flesh; yea, so great, that were my own misery a means by which God would save their Nation, I could consent to be de∣prived of my part of blessedness with Christ, and used as a cursed Man, for their Conversion, that all the Grace foredescribed might be theirs. (I say not that I do wish it, for it is no means to any such end; but that I could wish it, if God had made it such a means: Because the happiness of a Nation, and the Glory of Gods Grace in so many, is much better than my single welfare, and if God had set them in competition, the best should have been preferred.

4. Who are Israelites, to whom pertain∣eth the adoption, and the glory, and the co∣venants, and the giving of the law, and the service of God, and the promises: 5. Whose are the fathers, and out of whom as concern∣ing the flesh Christ came, who is over all, God blessed for ever, Amen.

4, 5. Who are the posterity of Abraham, Isaac, and Jacob, adopted of God to be to him a Holy Nation a∣bove all People of the Earth; who had the Ark and Temple, where God oft shewed his presence by a Glory; and with whom the Covenant of Peculia∣rity was made and oft renewed: To whom God gave the Law from Heaven, and appointed all the Services or Worship therein commanded, and gave them the Promise of the Messiah and his Grace and Kingdom (though now they undersand them not:) The beloved Fathers were their Ancestors, for whose sakes they were first taken into this Covenant of Pe∣culiarity; and (which is their greater Honour) Christ is of their Stock and Nation according to the Flesh, in whom all Nations of the Earth are blessed, being himself over all, God blessed for ever. These are their great and excellent Privileges.

6. Not as though the word of God hath taken none effect: for they are not all Israel that are of Israel; 7. Neither because they are the seed of Abraham, are they all chil∣dren; but in Isaac shall thy seed be called.

6, 7. But what, doth it follow, that all Gods Pro∣mises to the Jews of a Saviour had taken no effect, be∣cause the most of them believe not? for many thou∣sands of them are converted, besides the Gentiles: And it is not all that were the Off-spring of Jacob, that God ever promised to save: but as he made the Promises to Abraham and Isaac, and yet took not Ish∣mael nor Esau into the state of Peculiarity, so he may distinguish of the Seed of their posterity, as well as he did of theirs; without breaking his Promise to them. They are not all the Children of the Promise of Life, that are Abraham's natural Seed: Isaac's Seed had the Pecularity; and so have now the believing part.

8. That is, They which are the children of the flesh, these are not the children of God; but the children of the promise are counted for the seed.

8. That is, They which are the Children of the Flesh, are not as such the Children of God, but only those to whom he made the special promise of Grace and Glory; these are the seed of Promise indeed.

9. For this is the word of promise, At this time will I come, and Sarah shall have a son. 10. And not only this, but when Re∣becca also had conceived by one, even by our father Isaac,

9, 10. For the Promise plainly distinguisheth of the Natural Seed, and is made to Sarah's Son, and not to Hagar's; to Jacob, and not to Esau; and therefore, it is not to the Natural Seed as such, and to them all.

11. (For the children being not yet born, nor having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth) 12. It was said unto her, The elder shall serve the younger.

11, 13. For before the Children were born, or had done good or evil, (that God's purpose might stand, by which he chose or preferred one before the other, not because of the difference of their works, but by the absolute Will of him that is the Lord of all, and may freely distribute his bounty as he please,) it was said to her, The elder shall serve the younger, (as expressing Gods differencing power and purpose.)

13. As it is written, Jacob have I loved, but Esau have I hated.

13. As the Prophet Malachi 1, 2, 3. saith of the Edomites and the Israelites long after, Jacob and his Israelites I have loved, and chosen into the Covenant of Peculiarity; but the Idumean Posterity of Esau; I have rejected out of that Privilege of Peculiarity, and have exposed their Country to waste and ruine; even as God preferred the Person of Jacob before Esau's, who was the First-born, and was rejected from the Birthright and Peculiarity:

14. What shall we say then? Is there un∣righteousness with God? God forbid.

14. But what, doth it hence follow, that God is unjust, for making such an unmerited difference? Not at all.

15. For he saith unto Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have com∣passion.

15. For as he saith by Moses, I will have mercy and compassion on whom I will; so, no doubt, but he may and doth as he pleaseth, without giving us any reason but his Will, give his free gifts, with diffe∣rence and disproportion, to some that deserve them not, passing by others: And if he call the undeser∣ving Gentiles, our Eye must not be evil because he is good.

16. So then, it is not of him that willeth, or of him that runneth, but of God that sheweth metcy.

16. So that the reason why the sinful Gentiles, (or any unworthy sinner) is called, while the Jews and other sinners are lest in their chosen unbelief and sin, it is not because that these sinful Gentiles (or such others) were first more willing, or more worthy by their previous seeking of Grace, but from Gods free differencing Grace and Mercy.

17. For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might shew my power in thee, and that my Name might be declared throughout all the earth.

17. And that he giveth not his free mercies equal∣ly to all, is proved in his words to Pharoah. As if he had said, I well foreknew all thy sin and obstinacy, but I will serve the Honour of my Name by it all; for I have raised thee, and made thee King with this intent, to manifest my power in triumphing over all thy Rebellion, and to proclaim the fame of my works against thee, through all the Earth.

18. Therefore hath he mercy on whom he will have mercy, and whom he will he har∣deneth.

18. So that, though as Rector he do equal Justice unto all, according to his Laws▪ and their Works, yet he hath two other Relations, even as our Lord or Owner, and as Benefactor, and according to these he is a free distributer of his undeserved Mercies, and may do with his own as he lift, and giveth them arbitrarily in great inequality. He giveth his Mercy to whom and in what degree he please; and whom he will he leaveth in their wilful sin, and even occasioneth (though he cause it not) their obduration, by such mercies and providential dispensations as he knows they will abuse to harden themselves in sin.

19. Thou wilt say then unto me, Why doth he yet find fault? for who hath resisted his will?

19. It's like you will say, If this he so, why doth he find fault with Men, that want but what he will not give them, and are not what he will not make them? Doth not all this proceed according to his Will? If he would give them all his Grace, they would be better.

20. Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formeth it, Why hast thou made me thus?

20. (Gods Laws and Governing Will which make Mans Duty, is resisted by sin) but as to the Disposing and Donative Will of God as our Owner and free Benefactor, can Man that is a dark and sinful Worm, think himself meet to call God to account, and de∣mand a reason of his free Gifts, why he giveth them to this Man and not to another? Darest thou thus dispute with God, and ask a reason of his Will, which is absolute, and the spring and reason of all created good. Hath the unformed Matter an antece∣dent right to any subsequent shape or use? and may it say, Why hast thou made me thus, and not in a nobler form for higher use?

21. Hath not the potter power over the clay, of the same lump to make one vessel to honour, and another to dishonour?

21. The power that a Potter hath over his Clay, is incomparably less than God hath over Man: and yet none accuseth him for making one Vessel to serve at the Table, and another for a baser use. As God had done thee no wrong if he had made thee a Dog or a Toad, and not a Man; so he doth thee none, if he give thee not that undeserved abused Grace which he freely giveth to others that as little deserve it.

22. What if God willing to shew hi wrath, and to make his power known, endu∣red

with much long-suffering the vessels of wrath fitted to destruction?

22. Shall Man accuse God, because he resolveth to shew his punishing Justice and Power on those self-hardening, wilful sinners, who made themselves Ves∣sels of wrath, and fitted to destruction, when he hath in long patience and forbearance endured them, while they abused Mercy?

23. And that he might make known the riches of his glory, on the vessels of mercy, which he had afore prepared unto glory.

23. And because he will make known the riches of his Glory in the felicity of those whom he had free∣ly made Vessels of Mercy, and had by Grace prepared them for Glory.

24. Even us whom he hath called, not of the Jews only, but also of the Gentiles.

24. I mean, on all us that are true Christians, both Jews and Gentiles, effctually called by his free Grace.

25. As he saith also in Osee, I will call them my people which were not my people, and her beloved which was not beloved.

25. Which purpose of free Mercy to undeserving sinners he expresseth in Hosea 2.23. saying, I will call them, &c.

26. And it shall come to pass, that in the place where it was said unto them, Ye are not my people, there shall they be called the chil∣dren of the living God.

26. And as the words, Hos. 1.10. shew, that God will call even unworthy outcasts, and make them his People by free Grace.

27. Esaias also crieth concerning Israel, Though the number of the children of Is∣rael be as the sand of the sea, a remnant shall be saved.

27. Which differencing Grace, God expresseth even of the Israelites, Isa. 10.32, 33. that of all their number, it is but a remnant that shall escape his Judg∣ment, and return from captivity, signifying the like difference as to their Salvation by the Faith of Christ.

28. For he will finish the work, and cut it short in righteousness, because a short work will the Lord make on the earth.

28. Or the Consumption decreed shall overflow in Justice; for the Lord God of Hosts shall make a Consumption, even determined in the midst of all the Land, &c.

29. And as Esaias said before, Except the Lord of Sabaoth had left us a seed, we had been as Sodom, and made like to Gomorrah.

29. And that differencing mercy decreed to save a little remnant; the other words of Isay prove, Ex∣cept the Lord, &c.

30. What shall we say then? That the Gentiles which followed not after righteous∣nes, have attained righteousness, even the righteousness which is of faith:

30. What shall we say then to this mystery of Grace (the calling of the Gentile world, and the ab∣scission of the most of the present Nation of the Jews) which so much offendeth them? That the Gen∣tiles, who lived in darkness and unrighteousness, have attained Righteousness (in reality and imputation) even that which is by Faith in Christ?

31. But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness.

31. But Israel, who had Gods own Righteous Law, and trusted to be justified by keeping it, have not understood the True Law, and terms of Justificati∣on, nor have attained that Justifying Righteousness to which their Law did point them.

32. Wherefore? Because they sought it not by faith, but as it were by the works of the law: for they stumbled at that stum∣bling-stone;

32. And wherefore have they not attained it? Be∣cause they understood not that the Promise and Cove∣nant of Grace was the very life and foundation, and end of the Law, by which they should by faith have expected Justification, as Gods free gift to True Be∣lievers; but thought it must be had by the Righte∣ousness of their own Works, in keeping all the Cere∣monies and Precepts of that Law: For Christ became to them a Stumbling-stone, in whom they should have believed.

33. As it is written, Behold I lay in Sion a stumbling-stone, and a rock of offence; and whosoever believeth on him, shall not be ashamed.

33. As it is written, Isa. 28.16. Behold I lay in Zion a Stone which many will stumble and fall upon, though it be the pretious Foundation-stone, and a Rock that many shall be split upon, though that on which my Church is built; and whosoever believeth on him, shall not be disappointed nor ashamed of his hopes.

So that the cause why Israel is cast off, is not be∣cause God sent not his Son and Gospel to them, nor invited them to believe, nor gave them evidence of the Truth of Christ, which was sufficient to con∣vince a well-disposed mind; much less, because he hindred them from believing, or because he shewed mercy to the Gentiles; but because by error they hard∣ned themselves against Christ, as not answering their Carnal erroneous expectations For though God would glorifie the riches of his Grace by Jesus Christ, yet was it not his Will to reveal him in such visible Majesty and Glory, as should of it self necessi∣tate and force Men to believe in him: For then Faith would have been no Work of Tryal, nor fit for a Reward, but such as the wicked and sensual might perform. But God would so reveal his Son, as that Faith might have sufficient encouragement and help, and yet such difficulties as might make it pro∣per

to honest Souls, and fit for a reward; so that those that will be biassed by prejudice and worldly Interest, will stumble and fall on the Rock which they should be built on; but to them that sincerely trust and obey him, he might be the author of Eternal Sal∣vation, and be the Power and Wisdom of God.

ANNOTATIONS.

1. THis Chapter is ordinarily misunderstood, 1. Because Men observe not what it is that Paul is proving. 2. And because they distinguish not God's Acts which he doth as an Owner and Benefactor, from those Acts of Justice which he doth as Rector to Subjects under his Laws and Covenants. 3. And because they distinguish not the Common Law of Grace made to fallen Mankind, from the Covenant of Peculiarity proper to the Jews.

1. Many think that Paul here giveth the Reason from God's meer Will and Reprobating Decree, why some are Unbelievers and hardned in Sin, and are not pardoned and saved, when others are. 2. And so they think, that God pardoneth, and justifieth, and saveth Men, without any Reason or Cause fetch'd from their different Qualifications, but meerly from his Will. 3. And they think, that Esau was not onely shut out from the Covenant of Peculiarity, but also from the Commoner Covenant or Law of Grace, and was hated to Damnation, meerly from the antecedent Will of God. But contrarily,

1. It is evident, that St. Paul is but proving and justifying God's free Mercy in calling the Gentiles, while he permitted the obstinate part of the Jews to cut off themselves by Unbelief, and wilfully rejecting Christ.

II. And that he speaketh not at all of any arbitrary Inequality in his Rewards and Punishments, but only in his free Gifts; all Men should understand, that God is to Man, 1. Our Owner. 2. Our Benefactor. 3. Our Rector. 1. As an Owner, he may do with his own as he will. 2. As our Benefactor, he giveth many things antecedently to his Laws, and many things besides what he there promiseth. And as a Lord and Benefactor, he distributeth his Gifts with incomprehensible arbitrary variety; and none have cause to accuse him for giving another more than them. He wrongs not the Stars, by not making them Suns; nor the Clouds, by not making them Stars; nor Men, by not making them Angels; nor Beasts, in not making them Men, nor Worms, or Toads, by making them no better. And scarce two things in the World are like, without any dissimilitude or inequality.

But when he hath made a Law, of Precepts, Prohibitions, Rewards, and Punishments, it is his Justice equally to perform them to all, according to their Qualifications and Titles. He pardoneth all Believers and none else: He glorifieth all that are justified and sanctified, and none else: and giveth the Reason of the different Sentences, from their Qualifications and Works, Mat. 25. &c. which he doth not in his Gifts, as meer Benefactor. So that he doth not say, that the Reason why some are pardoned and saved, is not in him that willeth, and him that runneth; but the Reason why, of two ill-deserving Persons or Nations, one is overcome by decreed effectual Grace, and the other hath not that Grace that so overcometh his wilful Re∣sistance.

III. And when Paul speaketh of Esau being hated, the Text alledged meaneth no more but that the Edo∣mites were exposed to God's overflowing Punishments on Earth, and that Esau was less loved than Jacob, and he and his Seed rejected from the Covenant of Peculiarity: But as it is certain that they were under that Law of Mercy made to Mankind in fallen Adam and Noah, so it is not said in Scripture, that Esau was damned or void of Saving Grace.

II. As to the Hardning of Pharaoh and others, it being agreed by all sober Christians, that God causeth not Sin, we need to debate it no further, Whether the sense be, That he denieth them softning con∣verting Grace when they have forfeited it by wilful Resistance, and so permitteth them to be hardned; or, Whether it be, that he doth those good and righteous Acts which he knows they will be wilfully hardned by, as Occasions and Objects: or both these.

Here is not the least hint, that God damneth any, or decreeth so to do, meerly because he will do it, without any Reason taken from their own Deserts: Or, that he maketh some Men Sinners, or damneth them, meerly as the Potter differenceth his Vessels of Clay: But only, that when all have deserved to be forsaken and condemned, and he giveth Common Grace for their Recovery to all, why he freely giveth more, which shall be infallibly effectual, to some, rather than to others, when those some were no better than the rest.

It's said by some School-men, That Mens Damnation is caused by Sin, but God's Decree to damn them is not, nor hath any Cause. But this must be more distinctly answered. By God's Decree to damn Men, is meant, 1. Either the Effects of his Will; 2. Or his Will it self; 3. Or his Will as extrinsecally denominated from the Object correlated to it.

1. No doubt but Punishment, which is the Effect of his Will, hath a Meritorious Cause, in Mans Sin.

2. The Will of God, or his Decree, considered as in God, is nothing but his Essence, which hath no Cause; and is not in it self called a Decree to damn Men.

3. The Denomination of God's Will from its relation to the extrinsick Object, hath objective Cause, the Object qualified.

Whoever truly repenteth and believeth, may be sure of his Justification; and it's sinful to doubt of it on pretence that God may condemn whom he will, when he hath told whom he will not condemn: And whoever is unregenerate and ungodly, may be sure he is unjustified, and unpardoned, and in a damnable state; for God hath assured us of this in his Word.

CHAP. X.

1. BRethren, my hearts desire and prayer to God for Israel is, that they might be saved. 2. For I bear them record, that they have a zeal of God, but not according to knowledge.

1, 2. My great desire and prayer to God for Israel is, that they may be converted and saved: And it is laudible in them that they have a Zeal of God, and his Law and Worship; but it is frustrate, because mis∣guided by errour.

3. For they being ignorant of Gods righ∣teousness, and going about to establish their own righteousness, have not submitted them∣selves to the righteousness of God.

3. For they being ignorant of God's way of Justi∣fication and Righteousness, intended as the end of the Law, and freely given by Grace, and fully now revealed in the Gospel by Jesus Christ, and trusting to their own Works of the Law as a sufficient Righ∣teousness to justifie them, have by their errour re∣jected Gods free gift of Justification by Faith in Christ.

4. For Christ is the end of the law for righteousness to every one that believeth.

4. For they should have understood, that the sense and use of the Law is to lead them for Righte∣ousness to Christ, who is its end, and prefigured in its Sacrifices and other Types.

5. For Moses describeth the righteousness which is of the law, That the man which doth those things shall live by them.

5. For though the Law do point Men to a better Righteousness, yet in it self as a Law, it owneth no∣thing as a Righteousness sufficient to Justification, but that which Moses thus discribeth, Lev. 18.5. The Man that doth these things, and breaketh not this Law, shall live by them.

6. But the righteousness which is of faith, speaketh on this wise, Say not in thy heart, Who shall ascend into heaven? (that is, to bring Christ down from above) 7. Or, Who shall descend into the deep? (that is, to bring up Christ again from the dead.) 8. But what saith it? The word is nigh thee, even in thy mouth, and in thy heart: that is the word of faith which we preach,

6, 7, 8. But I may describe the Righteousness which is of Faith in the Words of Moses, Deut. 30. Say not in thy Heart, Who shall ascend into Heaven, (or how can we know Gods Will, that never were in Heaven? Or who shall bring us thence a certain Messenger of it) or, Who shall descend into the deep, (or it is hid from us like the depths of the Sea, and who shall fetch it to our Knowledge?) But as it saith, The word is nigh thee; God hath not concealed it, but sent it from Heaven: Christ is come down to make known God and his Word; and he is risen, and gone to intercede for us in Heaven: And he hath brought his Gospel both to our Eyes, Mouth, and Ears, and writeth it by his Spirit in our Hearts. And Moses there seemeth to intend such a way of Righteousness by free Grace to the Repenting Israe∣lites. And this is it which our Preaching fuller re∣vealeth to you.

9. That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thy heart that God hath raised him from the dead, thou shalt be saved.

9. That if thou confess Christ before Men, not∣withstanding persecution, and own him as Christ be∣fore the world, and believe truly and heartily that God raised him from the dead, and thereby witnes∣sed that he owned him, and justified the truth of his Gospel, thou shalt be saved (as well as justified. For to justifie a Man, is partly to justifie his Right to Salvation.)

10. For with the heart man believeth to righreousness, and with the mouth confession is made unto salvation.

10. For these two make up the Gospel terms of Life: To give up Soul and Body to Christ; if thou believe sincerely in him with thy Heart, thou wilt be accepted for his Merits by God as Righteous; and if thou constantly confess and own him, whatever thou suffer by it from Men, by Word and Deed, in obedience and patience, thou shalt possess the Salva∣tion to which thy Justification initially gave thee right.

11. For the scripture saith, Whosoever believeth on him shall not be ashamed.

11. For Isa. 8.16. God hath prmised us in his Word, that whoever believeth on him, and trusteth him on his Promise, and practically placeth his hope accordingly, shall never be disappointed and asha∣med of that Hope.

12. For there is no difference between the Jew and the Greek: for the same Lord over all, is rich unto all that call upon him.

12. For God is no respecter of persons, and saveth not Men, or rejecteth Men, because they are Jews or

Greeks. The Law of Grace doth equally pardon and justifie Jew and Gentile that truly repent and believe, and no other: He is the same Lord over all, and is Rich in Mercy to all that call on him in Faith, (for when he proclaimed his Name to Moses, Exod. 34. [as gracious and merciful, forgiving iniquity transgressi¦on and sin, &c.] it was his very Nature and Decree by which he would be known to all the World, and not only by the Jews.)

13. For whosoever shall call on the Name of the Lord, shall be saved.

13. For as it is said, Joel 2.32. Whosoever shall call on the name of the Lord shall he saved; that is, of what Nation soever he be, if he truly seek God, he will be found of him; and if he fear God and work Righte∣ousness by Faith, he shall be accepted of him; for he is the Rewarder of them that diligently seek him, Heb. 11.6.

14. How then shall they call on him in whom they have not believed? And how shall they believe in him of whom they have not heard? And how shall they hear without a preacher?

14. And this sheweth you the necessity of Preach∣ing the Gospel; for how shall Men seek, and worship, and call on that God and Saviour in whom they have not believed? And how shall they believe in him of whom they have never heard? And how shall they hear, if no one tell them, or preach to them? (Even the Works of Nature, and Providence that reveal God darkly, must be told Men by Instructors, to make them capable of understanding them: Much more the Gospel of Christ.)

15. And how shall they preach except they be sent? As it is written, How beauti∣ful are the feet of them that preach the Go∣spel of peace, and bring glad tidings of good things?

15. And how shall Men Preach the Mysteries of Salvation, that are not called and sent of God, by his Qualifications and Commission? for who can be such a Light in the World, that is not taught and gifted by the Father of Lights? And who can in Gods name proclaim the Word of Reconciliation as his Messenger, who is not authorized by him so to do? We love glad Tidings, and welcome the Mes∣sengers of them; and this should be the Entertain∣ment of Christs Apostles and Ministers in the World, who bring the most joiful Tidings of Salvation. As it is written, How beautiful are the Feet of them that, &c. Isa. 52.7.

16. But they have not all obeyed the Go∣spel: for Esaias saith, Lord, who hath be∣lieved our report?

16. But you may say, Why then doth not this Preaching convert more of the Jews? This excellence of the Gospel, and the preaching of it, doth not sup∣pose that all that have it will be converted by it: For of the Jews, Isaiah saith, Lord who hath believed our Report? Few did hearken to the Prophets, Isa. 53.1.

17. So then, faith cometh by hearing, and hearing by the word of God.

17. It is evident, that they must hear, that they may believe; and Gods Word must be preach'd to them, or made known, that they may hear it.

18. But I say, Have they not heard? Yes verily: for their sound went out into all the earth, and their words to the ends of the world.

18. But is not the World excusable then in their sin, for want of preaching? I answer, As God tells us, Psal. 19. That the visible Works of God do Preach him, (even his Power, Wisdom and Goodness) to all the World, which will leave it without all just excuse; (See Rom. 1.20, 21.) So Christ sent his A∣postles with a Commission to preach to all Nations; and many Nations have already heard his Gospel.

19. But I say, Did not Israel know? First, Moses saith, I will provoke you to jealousie by them that are no people, and by a foolish na∣tion will I anger you.

19. But have not the Jews had notice of the Gos∣pel, when it was first preached to them, and rejected by them? The very conversion of the Gentiles, re∣ceiving that Christ whom they rejected, which is matter of envy to them, shall leave them without excuse; as Moses saith, Deut. 32.21. I will provoke you to jealousie by, &c.

20. But Esaias is very bold, and saith, I was found of them that sought me not, I was made manifest to them that asked not after me. 21. But to Israel he saith, All day long I have stretched forth my hands to a disobedient and gainsaying people.

20, 21. But Isaiah boldly and plainly foretells Gods calling the Gentiles by free Grace, and seeking them that first sought not him; and his rejecting the Jews as a People that after his long suffering did continue obstinately to reject his Word and Grace, saying, I was found of them that sought me not, &c. and, All days long have I streched forth, &c.

ANNOTATIONS.

1. THe 12, 13, 14, and 15 Verses are controverted by Expositors, as to the Question, Whether they assert or deny the Salvation of any that hear not of Christ; because (on one side) it it is said, That

ever doth call on the Name of the Lord shall be saved; and the 19th. Psalm is cited, which tell us how Gods Works do preach him to all the World, &c. And on the other side, How shall they hear without a Preacher? &c.

First, We must not confound the doubt of the sense of this Text, with the doubt of the Matter, which is the Salvation of Men that hear not the Gospel: As to the former, I have said what I thought needful in the Paraphrase, and leave it to the judgment of the Reader.

As to the Matter, I think this much following may satisfie the sober. 1. We must first know what Law of God such Men are under, and then how far it justifieth them. It is certain, that the World (once guil∣ty of sin and death) is not under the Law of Innocency, which maketh Innocency the only Condition of Life (now it is lost to all.) And it is certain, that they are neither Lawless, or shut up as Devils in de∣spair; but that they have duties and means of Repentance, Recovery, Mercy, and Salvation imposed on them, which they are bound to use for these ends in hope; and they have much forfeited Mercy given to them all, which proveth that God useth them not according to the Law of Innocency. And it is cer∣tain, that God made to all Mankind in fallen Adam and Noah a Law of Mercy and Grace; and that when he proclaimed his name to Moses, Exod. 34. The Lord gracious and merciful, forgiving, &c. it was his Nature, and his way of Governing of Mankind which he proclaimed. And so that all the world is under a Law which offereth Pardon and Life on other terms than sinless Innocency.

2. It is certain, that the superadded Covenant of Peculiarity to the Jews, or the preaching of the Gos∣pel of Christ Incarnate to part of the world only, repealed not any of the merciful Law, or Terms be∣fore given to all the World: Christ added more Mercy, but took away none; much less so much from most of the World: He came not to condemn the World, but to save.

3. It is certain, that all Men shall be judged according to the Law that they were under, and obliged by, and no other.

4. It's certain, that the Apostles themselves, though in a state of Grace, believed not till Christ was risen, that he must die a Sacrifice for sin, rise from the dead, ascend and intercede in Heaven, send down the emi∣nent gift of the Holy Ghost, call the Gentiles, gather a Catholick Church, &c. Therefore it was not all our Articles of Faith that were necessary before Christs coming; but the belief of so much as was then revealed.

But, 2. What others do that hear not of Christ, in fact, who repenteth, believeth, and is saved, God is only fit to judge; it belongeth not to us. But we may say, that the case of Melchizedeck, Job and his Friends, and many others, prove, that Grace and Salvation were not confined to the Jews. And that Abraham thought that even Sodom had fifty Righteous Persons, when it was worse than other places of the World. And he that will well read Psal. 19. Prov. 1. Acts 14. and 17. Rom. 1, and 2. may yet receive fuller satis∣faction from God.

II. About Ministers Mission, verse 15. It's doubted whether we may hear any, till we know that God sent them: And it is the device of the Roman Clergy, to puzzle the ignorant, by objecting against the Mission and Ordination of Protestant Ministers, to draw Men from hearing them as Ministers of Christ, claiming to themselves the Peculiarity of Divine Commission and Authority, as the only Church that have uninterrupted Succession of Canonical Ordination. But as the Interruption of theirs is easily proved, so it's most certain, that God hath not made it an antecedent necessary thing to the belief of his Gospel, for all Men and Wo∣men to be first so well acquianted with History, as to know what continuance or interruption there hath been in all Countreys of Canonical Ordination.

In short, 1. A Lay-man is not to be heard that brings the Gospel. 2. He that wanteth some Circum∣stances of Order, necessary ordinarily to the right ordering of the Church, may yet have all that is essen∣tial to the Ministry.

3. He that hath just abilities, and mutual consent of him and a Christian Flock that need him, hath all that is essentially necessary.

4. He that is ordained by Concordant Senior Pastors of that Church, hath all that is necessary essentially to Ordination.

5. He that seemeth to have such Qualifications or Ordination, but hath not, but is in possession upon deceiving probability, is a Pastor to that Church, so far that his Ministrations shall be valed to the Peo∣ple, though not to justifie himself from the guilt of profane usurpation.

6. The People that love their Souls must be more careful what Doctrine a Minister preacheth, than what Ordination he hath.

7. In divers cases the Magistrates Authority may serve without Ordination, and in some the Peoples choice alone, though, where it may lawfully be had, just and regular Ordination should not be neglected, seeing none may be himself the sole Judge of his own call and fitness.

CHAP. XI.

1. I Say then, Hath God cast away his peo∣ple? God forbid: for I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin.

1. But what? do I by all this conclude, that God hath broken his Covenant with Abraham and utterly cast off the People of Israel? Not at all. For I, and all Believing Jews, are the Seed of Abraham, not cast off.

2. God hath not cast away his people which he foreknew. Wot ye not what the scripture saith to Elias? how he maketh in∣tercession to God against Israel, saying, 3. Lord, they have killed thy prophets, and digged down thine altars, and I am left alone, and they seek my life.

2, 3. God hath among the Israelites his foreknown and chosen People: And these he doth not cast off, though he leave the rest in their Rebellion. Know ye not what Elias thought and said of the Israelites in his time, That he was left alone, as if they had been all Revolters.

4. But what saith the answer of God unto hm? I have reserved to my self seven thousand men, who have not bowed the knee to the image of Baal.

4. But God knew of more than Elias did: He had seven thousand that were no Idolaters.

5. Even so then at this present time also, there is a remnant according to the election of grace.

5. So now also God hath his chosen Remnant, whom his Grace hath brought to Faith in Christ.

6. And if by grace, then it is no more of works: otherwise grace is no more grace. But if it be of works, then is it no more grace: otherwise work is no more work.

6. And if they are chosen and made his justified People by Grace and Free Gift for the Merits of Christ, then it cannot be by the Merit of our own Performance of the Law. And if it be by the Me∣rit of such Performance; deserving not Death but Life, then it is not of meer Grace or free Gift. For what need a man Pardon, who des••rveth not Pu∣nishment? or, to have life freely given him, which is his due for the Merit of his Work? (For I here give you notice, that it is no Works that I speak of and exclude, but that which excludeth Free Gift and Grace, and not that which subo••dinately obeyeth Grace, and doth suppose it.)

7. What then? Israel hath not obtained that which he seeketh for: But the election hath obtained it, and the rest were blinded.

7. The whole Nation of the Jews have not obtain∣ed deliverance by the Messiah, though they sought, and hoped, and waited for him: But God's Elect ones have obtained it, and the rest miss of it, because their Sin and Prejudice blindeth them.

8. According as it is written, God hath given them the spirit of slumber, eyes that they should not see, and ears that they should not hear until this day.

8. As it is written, Isa. 29.10. Because they would not obey the Spirit of God, that would have awa∣kened and enlightned them, God hath justly given them up to the seduction of the Spirit of Slumber, Stupidity, and Blindness; from whence it is no won∣der that they see not and hear not to this day, being deprived of his Spirits Illumination.

9. And David saith, Let their table be made a snare, and a trap, and a stumbling-block, and a recompence unto them. 10. Let their eyes be darkned, that they may not see, and bow down their back alway.

9, 10. And David Prophetically prayed for such Judgments on the obstinate Enemies of the Just, that for a Recompence of their Malice God would turn their Comforts into Punishments, and forsake them, saying, &c.

11. I say then, Have they stumbled that they should fall? God forbid: But rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousie.

11. But what? Are they utterly forsaken and cast off? And had God no better End herein than their Destruction? No such thing. But the greater part were permitted justly to drive away the Gospel from them to the Gentiles, that these being converted, might after occasion their Conversion in the Univer∣sal Church.

12. Now if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles, how much more their fulness?

12. And if the Gentiles have been so great Gain∣ers by occasion of the Sin and Fall of the Jews, how much more when they shall become Christians, will they add to the Glory and Greatness of the Catholick Christian Church.

13. For I speak to you Gentiles; inas∣much as I am the apostle of the Gentiles, I magnifie my office.

13. I speak this to my own and the Gentiles com∣fort, as their Apostle, as well as for the Jews, as im∣proving and glorying in that my Office, that the Case of the Jews is not wholly desperate.

14. If by any means I may provoke to emulation them which are my flesh, and might save some of them.

14. And that by glorying in your Faith, and

hoping yet for their Conversion, I might provoke them to emulation, and win and save more of them.

15. For if the casting away of them, be the reconciling of the world, what shall the receiving of them be, but life from the dead?

15. For if the Gentiles have received the Gospel, and so are reconciled to God, by occasion of the Jews expelling it, what a blessed State will the Church be in, and what a Mercy like a Resurrection will it be to the Jews, when they shall come into the Catholick Church?

16. For if the first-fruit be holy, the lump is also holy; and if the root be holy, so are the branches.

16. For if God hath accepted those Jews that are Believers, who are the whole Nation but as the First-fruits to the Lump, he will accordingly accept the Nation when they come into Christ as we have done: And as he accepted Abraham and their belie∣ving Ancestors, he will also accept them: And if those Apostles be honoured of God as Holy, who from them are sent with the Gospel into the World, so shall the broken Branches be when they are re∣stored.

17. And if some of the branches be bro∣ken off, and thou being a wild olive-tree wert graffed in amongst them, and with them par∣takest of the root and fatness of the olive-tree, 18. Boast not against the branches: but if thou boast, thou bearest not the root, but the root thee.

17, 18. The Catholick Church I compare to an Olive-tree: The Covenant of Peculiarity is their Constituting Charter: It was made first with Abra∣ham the Father of the Jews, and next, of all the Faithful: It was sent to all the World by Apostles from Jude••: These two are the Root: the Jews and Gentiles are Branches: The Jews are the first Bran∣ches, and the Gentiles the Branches of a wild Olive here graffed in. If the Jews be cut off, boast not against them; for the Covenant and Gospel was not first given to you (that now receive its Benefits) but to them, and from them to you.

19. Thou wilt say then, The branches were broken off, that I might be graffed in. 20. Well; because of unbelief they were broken off, and thou standest by faith. Be not high-minded, but fear.

19, 20. If thou say, That God more esteemed me than them, because he broke them off, that I might be graffed in. Be not deceived. It was for their own Unbelief, and by it, and not undeservedly, that they were broken off: And it is by Faith, and not for any Worldly. Preeminence, that thou art graffed in: Therefore be not pufft up, but fear that Sin that cut off them.

21. For if God spared not the natural branches, take heed left he also spare not thee.

21. For if God cast off them with whom he first made the Covenant of Peculiarity, take heed of sin∣ning as they did by Pride and Unbelief against his Gospel, lest he also cut off thee.

22. Behold therefore the goodness and severity of God: on them which fell, seve∣rity; but towards thee goodness, if thou continue in his goodness; otherwise thou also shalt be cut off.

22. Rather here reverently admire Gods Goodness and Severity. On the sinful rejected Jews, Severity of Justice: but Mercy to thee; which shall conti∣nue, if thou continue in the Faith, and Obedience and Gratitude him: Otherwise thou also shalt be cut off (As, alas! most of the Eastern Churches are.)

23. And they also, if they abide not still in unbelief, shall be graffed in: for God is able to graff them in again.

23. And God hath not excluded them from the Grace of the Gospel, so, as to make their Recovery impossible. If they be converted from the Unbelief, which God can effect, they shall be graffed into the Catholick Church.

24. For if thou wert cut of the olive-tree which is wild by nature, and wert graffed contrary to nature into a good olive-tree, how much more shall these, which be the na∣tural branches, be graffed into their own olive-tree?

24. For if thou wert cut off from the Wild Olive-tree, which was natural to thee; and besides or above Nature, and contrary to thy Desert, wast ta∣ken into Gods Covenant and Church; how much more will God take them in when they believe, who were Abraham's natural Seed, and first in his Cove∣nant?

25. For I would not, brethren, that you should be ignorant of this mystery (lest ye should be wise in your own conceits) that blindness in part is hapned to Israel, untill the fulness of the Gentiles be come in. 26. And so all Israel shall be saved:

25, 26. For I would not have you ignorant of this Mystery of God's Providence, lest Ignorance puff you up with false Self-conceits; That part of the Jews are now left in this Blindness, till the Gentile Churches be advanced to an Honourable State and Fulness: And then all the Israel of God, the true faithful Seed of Abraham, and therein the main Body of the Jews, shall make up the Catholick Church, and be saved from their State of Unbelief.

26. As it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob.

26. As Isa. 59.20. it was prophesied, That out of Sion a Saviour should arise for Israel, to turn them from iniquity.

27. For this is my Covenant unto them, when I shall take away their sins.

27. As he saith, That his Covenant made with them is to take away their Sin.

28. As concerning the gospel, they are enemies for your sake: but as touching the election, they are beloved for the fathers sakes.

28. For your Conversion they were permitted as Enemies to Christ to drive away the Gospel from them to you: But yet God hath not quite nulled his Covenant with their Fathers, but will perform it in the Conversion of all of them that are Elect.

29. For the gifts and calling of God are without repentance.

29. For God is not mutable, and will not for the Sin of these Men, forget his Covenant with their Fa∣thers, but will yet perform it in the full sense of it, and not repent of it and null it.

30. For as you in times past have not be∣lieved God, yet have now obtained mercy through their unbelief: 31. Even so have these also now not believed, that through your mercy they also may obtain mercy.

30, 31. For as you were formerly in unbelief, and disobedient, and yet now are converted by occasion of their Unbelief; so the unbelieving Jews shall be brought by Mercy into the Church, by the Preaching that shall be sent from the Gentile-Churches, and by the Power and Glory of the Church under Christian Emperours and Governours, and by your good Ex∣ample.

32. For God hath concluded them all in∣unbelief, that he might have mercy upon all.

32. For God in Justice and Wisdom hath for a time left the main Body of the Jews in Unbelief, as formerly he did the Gentiles, that in his time he might in mercy call in the main Body of them into the Ca∣tholick Church, as he hath done you.

33. O the depth of the riches both of the wisdom and knowledge of God! How un∣searchable are his judgments, and his ways past finding out?

33. When we think of these mysterious Provi∣dences of God (freely shewing Mercy to the Unwor∣thy, and permitting presuming Men to miscarry, and yet making use of their Sin for good) we should be so far from questioning God's Mercy or Justice herein, that we should admire the depth of the Riches of his Wisdom, whose Judgments are unsearchable, and his Counsels and Ways not to be traced, and fitly judged of by the Wit of Man.

34. For who hath known the mind of the Lord, or who hath been his counsellor? 35. Or who hath first given to him, and it shall be recompensed unto him again.

34, 35. How little know Men of the Mind of God? Nothing but what he freely tells them. He is not guided by the Counsel of Man, nor is Man acquainted with his secret Counsels. Who can oblige him to recompense by his Gifts, or hath any thing but what God giveth him?

36. For of him, and through him, and to him are all things: to whom be glory for ever. Amen.

36. For as all Creatures have three sorts of ex∣trinsick Causes, viz. the Efficient, Dirigent, and Final, God is all these; the Chief Efficient, Chief Dirigent, and Chief Final Cause of all things: All is Of him, By him, and To him , and he of None: He is All in All things: And as he made and doth all things for his Glory, his Glory shall for ever shine forth in all, which Angels and Saints shall intelligently see, and praise for ever, Amen.

ANNOTATIONS.

THe great Doubt about this Chapter is, what is prophesies of the full Conversion of the Jews. Con∣cerning which, I shall onely speak so much as is certain, and leave the rest to the Judgment of others.

1. It is certain, that God never meant to restore the Jewish Politie under Moses's Law; for that Law is abrogated by Christ, and so that Politie. It's Jewish Contradiction of Christianity to expect such a Re∣storation.

2. Much less will God ever confine the Church and Covenant of Peculiarity to the Jewish Nation, and take it from the Gentiles, and cease Catholicism.

3. Nor will God restore and confine the Jews to their ancient Country in Palestine; which being such a Country of Wales, now barren, and about half as big as England, would be far from making them a People of eminent Glory in the World, but rather contemptible in that respect.

4. Nor hath God promised to make the Jews Lords and Rulers over the rest of the Nations of the Earth, as the Carnal sort of them did expect.

5. Therefore no other calling of the Jews can be expected, but that they become Parts of the Catholick-Church.

6. It seems to me by History, that this is performed long ago, the main Body of their Nation being turned to Christianity. To which purpose, consider these things.

1. Myriads were converted in Judea by the Apostles.

2. In all other Countries of the Roman Empire, the scattered Jews had Synagogues, to which the Apostles first Preached, and where they first gathered the Rudiments of the Christian Churches.

3. A vast Number of the unbelieving Jews were destroyed by Vespasian and Titus, when Jerusalem was besieged and destroyed.

4. Many more Jews were then converted, when they saw God's Judgements executed on them, and the Christians spared.

5. Vast Numbers of the remainder of the Unbelievers were destroyed by Adrian, and the Christians spared, and many turned Christians then.

6. Since then many have been converted by Solemn Disputes, and many Jews become eminent Doctors in the Church.

7. They were ever fond of their own Country, and therefore we may suppose, that as many as could, lived there. And it's known, that all Conquerours use to transplant only the Rich and Ruling Men, and leave the Multitude of the poor Labourers to manure the Ground, that it may yield them Tribute. So did Nebuchadnezzar: And so in England did the Romans, Saxons, Danes, and Normans: They left the Vulgar to possess the Land under them, or else the Land would have been unprofitable to them. It was the Rich and the Soldiers that they drove into Wales; so that we are mostly of a British Off-spring. Now it is known, that in the Days of Constantine, and the following Christian Emperours, (though no Country wholly turned Chri∣stian of a long time) Judea turned as other Provinces did; and had their Bishops, and their Patriarch in Councils; and proportionably rather more than in other Countries, were Christians there. So that Judea was Christian, as other Provinces were.

CHAP. XII.

1. I Beseech you therefore brethren by the mercies of God, that ye present your bodies a living Sacrifice, holy, acceptable un∣to God, which is your reasonable service.

1. Now to make Application of all this Doctrine fore-written, I beseech you, as you have a due sense of Christ's offering himself a Sacrifice for our Sins, and of the great Mercy of the Gentiles Salvation by Grace, and of our deliverance from the Burdens of the Jewish Law, those costly Sacrifices of Beasts being abrogated by Christ, that you will resign and dedi∣cate your selves to God, and as a living holy Sacrifice, give up your own Bodies wholly to him, even to the Obedience of his Commands, and to suffer what he calls you to, even to death, which will be better than a Sacrifice of Beasts, even a reasonable, holy, accep∣table Service of God.

2. And be not conformed to this world, but be ye transformed by the renewing of your mind, that you may prove what is that good, and acceptable and perfect will of God.

2. And now you are called out of the World, and made a Peculiar People to God, conform not your selves to the sinful Practices of the World; but be transform'd from your former Errours and Sins, by the renewing of your Minds by Truth and Holiness; that you may know by experience the Goodness of God's Ways, to which you are called, and the Great∣ness of his Love.

3. For I say, through the grace given unto me to every Man that is among you, not to think of himself more highly than he ought to think, but to think soberly, according as God hath dealt to every man the measure of faith.

3. And specially because that the proud over-valu∣ing of Mens own Understandings, and thinking that they know more than they do, is the common Cause of Errours and Sins, of Censures, Divisions, and He∣resies in the Churches, I do, as an Apostle sent and taught of God, admonish and charge you all, every one to think humbly of himself, and not to think your selves wiser or better than you are; but with wise self-suspicion, and consciousness of your Ignorance and great Imperfection, to think soberly of your selves, according to truth, and to the degree of Faith and Wisdom given you of God.

4, 5. For as we have many members in one body, and all members have not the same Office; so we being many are one bo∣dy in Christ, and every one members one of another.

4, 5. For as the Members of the same Body have great diversity in Number and Office; so we, though many individual Persons, make up one Body or Church, in Christ the Head, in whom we are united, and are related to each other as Members of the same Body.

6. Having then gifts, differing according to the grace that is given to us, whether prophecie, let us prophecie according to the proportion of faith. 7. Or ministry, let us wait on our ministring, or he that teacheth on teaching.

6, 7. Seeing it pleaseth God to give various de∣grees of Gifts, according to the dispensation of his Free Grace, and not to make all equal in Gifts or

Office, let all confine themselves to their Measure and Office, and that let them faithfully execute: Let those that are inspired to speak as from God, by Pre∣diction or Instruction, speak what God hath revealed to them, according to the proportion of their Reve∣lation and Knowledge, and no more; and not pre∣tend Special Revelation against the sealed Word of Faith. Let those that are called to any Special Ser∣vice for the Church, perform their own Office faith∣fully therein: And let those that are called to teach, be faithful Teachers. Neglect not your own part, and invade not others.

8. Or he that exhorteth on exhortation: He that giveth, let him do it with simplici∣ty: He that ruleth, with diligence: He that sheweth mercy, with chearfulness.

8. He that is to exhort Men to practise what is taught, let him do it diligently, (for Mens corrupt Wills and Affections have need of excitation and Per∣suasion, as well as their Understandings of Informa∣tion.) He that giveth, (his own, or the Churches) let him do it sincerely and impartially. He that is in∣trusted to govern Chruch or Family, let him do it carefully, and diligently. He that sheweth Mercy to any in distress, let him do it chearfully.

9. Let love be without dissimulation: Ab∣hor that which is evil, cleave to that which is good.

9. Let Christian-Love, which is the Great Duty of the Gospel, be hearty and sincere, appearing in its Fruits, and not in barren Words alone. Be not indifferent and cold towards Evil or Good: but avoid Evil with abhorrence, and resolutely stick to that which is good.

10. Be kindly affectioned one to another with brotherly love: in honour, preferring one another.

10. Love each other as Brethren, and live in the kind affectionate expression of it, (and not as selfish, uncharitable, peevish, quarrelsom, censorious, or persecuting Men): Be forwarder to prefer others in esteem, praise, or practice, (according to their Worth and Rank) than to set up your selves, or seek esteem, applause, or preferment. Strive not to be thought wisest or best or to be highest; nor envy others.

11. Not slothful in business: Fervent in spirit, serving the Lord.

11. Do not your Duties slothfully, unwillingly, and heavily; but diligently: and serve God in all the Duties of your Places and Times, with a fervent zea∣lous Mind.

12. Rejoycing in hope; patient in tribu∣lation, continuing instant in prayer.

12. In all your present Tribulation, rejoyce in hope of promised Deliverance and Felicity hereafter; and patiently endure it: And continue instantly to pray.

13. Distributing to the necessity of saints: Given to hospitality.

13. Freely distributing to the necessity, especially of Holy Persons; and not living in superfluity, and shutting up your Compassion from those that are in want: Delight to give the Needy Entertainment in your Houses, and seek them to that end.

14. Bless them which persecute you: Bless and curse not.

14. And though the Sin of Persecution be hey∣nous, it is God that is the Avenger of it: Avenge not your selves in word or deed: Pray for them, and curse them not.

15. Rejoice with them that do rejoice, and weep with them that weep.

15. Be not like those selfish Persons, that are lit∣tle affected with the Case of any but themselves: Not like the Dividers, that affect to go cross to others by proud Singularity: But rejoice with Rejoicers, and weep with the Weepers, as being of the same Body, and as regarding their Case as if it were your own.

16. Be of the same mind one towards another: Mind not high things, but conde∣scend to men of low estate.

16. Affect not to be odd and singular from other Christians; but to be of one Mind and Way with them, (so it be not in Sin) and mind their Case as if it were your own: Mind not Preferment, nor Riches and Vain-glory, nor put your selves for these into the Company and Favour of those above you: But be content with a low Condition in the World, and go along in Society with the Lower sort.

16. Be not wise in your own conceits.

16. Have humble thoughts of your own Know∣ledge, and think it not greater than it is; but be conscious of your Ignorance, and Uncertainties, and Weakness, and rather as Doubters stay and learn, than too hastily judge and conclude.

17. Recompense to no man evil for evil.

17. If others do ill to you, do not you do ill to them, nor requite them with Revenge.

17. Provide things honest in the sight of all men.

17. Be diligent in your outward Labours, that you may avoid base Dependence as much as may be, and may provide for a decent Living for your selves, and help to others.

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

18. Though it is not in your power to make the Malignant, Persecutors, Contentious, and Proud, to be peaceable towards you, nor must you purchase Peace by sinning against God; yet see that you be peaceable towards all Men, to the utmost of your power; that the Distance may not be your fault, but theirs, who make Peace impossible.

19. Dearly beloved, avenge not your selves, but rather give place unto wrath, for it is written, Vengeance is mine; I will re∣pay, saith the Lord.

19. Passion is so unruly, and so blindeth the Judg∣ment of selfish Men, that I again beseech you, to avoid Self-righting by Revenge; but when Men are wrathful, and wrong you, give place, by departing, submission, or patience; and leave God's Work of Revenge to himself, which he will execute soon enough, and severely enough, partly by himself, and partly by his Officers entrusted with the Sword.

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

20. As Christ hath won us by Love, so hath he taught us to win our Enemies. Love is our Nature and Duty, and that to which we would win all: And therefore Love is the Means or Weapon by which we must overcome them; and particularly, by such Bo∣dily Kindness which they can value: Therefore if they hunger, feed them; supply their Want; let not ther Enmity stop your Kindness. By this means, as Fire melts Metals, the hardest Heart may be melted: For Love kindleth Love, which Strangeness and Re∣venge destroyeth. At least, this will aggravate his Sin, and shame him, and justifie you against his Ca∣lumnies.

21. Be not overcome of evil, but over∣come evil with good.

21. Satan by your Enemies tempteth you to sin: They overcome you, if you yield, by Passion, or Re∣venge, or any Sin; but not, if they do but hurt your Bodies. Therefore keep your Charity and Innocen∣cy, and you are the Conquerours: And by your Love and Good Works overcome their Evil, as it would draw you to sin, and as it is the Malady of their Souls, which you would overcome for them, that they may be saved.

CHAP. XIII.

1. LEt every soul be subject unto the high∣er powers: For there is no power but of God: the powers that be are ordain∣ed of God.

1. And one of the Duties that are necessary to your Peace, and required of God, is your due Subjection to Governours: Take heed therefore of their Opi∣nion who think, that Christ hath set us free from Hu∣mane Government: For God is the God of Order: and as in Natural Effects he useth Natural Means, so in Politick Government he useth Officers. I speak not of meer Strength, but of Authority, or Right to Govern: And as subordinate Magistrates have no such Power, but what is given them by the Supreme; so it is impossible that Supreme Rulers on Earth can have true Authority, but what is given them by God, the Universal Sovereign; even as impossible, as for any Creature to be what it is without a Creator: For of him, and through him, and to him are all things. Even where you must not obey a sinful Command, yet you must be subject still. None are exempted from this Duty; for Government is the Ordinance of God.

2. Whosoever therefore resisteth the power, resisteth the ordinance of God, and they that resist shall receive to themselves damnation.

2. Whoever therefore will not be subject to Hu∣mane Government, but resisteth True Authority, re∣sisteth a needful Ordinance of God, and deserveth Punishment from God and Man.

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.

3. For as God is the Ordainer of Government in general, so he hath specified their Office, as to the uni∣versally necessary part, and bound them as his Officers to see to the Execution of his Universal Laws, as the King binds Justices to execute his Laws: And there∣fore their Office and Authority received from God, is not to be Persecutors, or a Terror to Good Works, but to punish the Evil: For God giveth no Authority against himself, or his Laws. If therefore thou fear this Power given of God, do that which is good, and it will further thy Encouragement and Praise. Even Heathens, by seeing to the Execution of the Law of Nature, will promote Natural Virtue, and suppress and punish Vice.

4. For he is the minister of God to thee for good: But if thou do that which is evil, be afraid; for he beareth not the sword in vain: For he is the minister of God, a re∣venger to execute wrath upon him that doth evil.

4. And let not bad Mens abuse of Government make thee think evil of the Office: For they are but God's Servants or Officers, not authorised to de∣stroy and to do mischief, but to do good, even to see to the Execution of God's Laws by their own, and to take care of the Common Welfare. But if thou do evil, fear them; for God hath not entrusted them with the Sword in vain, (much less for mischief.) For they are God's Officers, Revengers of Sin, to execute God's Wrath and Man's on Sinners: And so to resist them, is to resist the Officers of God; and to honour and obey them, is to honour and obey God that hath authorised them.

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

5. Wherefore you ought to be subject (even when you may not obey) not onely for fear of Punishment from Man, but in Conscience of your Duty to God who ordaineth them.

6. For, for this cause pay you tribute al∣so: for they are Gods ministers, attending continually upon this very thing.

6. Therefore honourable Maintenance and Tribute is their due: For they are God's Servants, whose ve∣ry O••••••ce and daily Care and Labour is to do his Ser∣vice for the Common Good.

7. Render therefore to all their dues: tribute to whom tribute is due, custom to whom custom, fear to whom fear, honour to whom honour.

7. I am not perswading you to own Usurpation, or to give Men that which is not their due; not yet do I determine among several Claimers, which is the Su∣preme: But that you give all their proper due; Tri∣bute, Custom, Fear, and Honour, to every one to whom they are due. And let not Covetousness or Disobedience hinder you.

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

8. Discharge your Debts, and give all Men the due which you owe them, (else you are unjust, and rob them): Only Love we shall still owe to one ano∣ther, and shall thus owe it even while we pay it. And to pay this Debt of sincere Love, is to fulfil all the Law to Man.

9. For this, Thou shalt not commit adul∣tery, 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 compre∣hended in this saying, namely, Thou shalt love thy neighbour as thy self.

9. For all our Duty to Man is virtually compre∣hended in Loving them as our selves: For a Man will not wrong the Life, the Estate, the Marriage right, the Honour of himself, nor falsely accuse or prose∣cute himself, or covet from himself, or those that he loveth as himself. Bring Men once to this unfeigned Love, and Hurtfulness, Covetousness, Fraud, False Accusation, Persecution, and all Injustice, will cease.

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

10. As we are not apt to hurt our selves, so true Love would not hurt others, in their Lives, Liber∣ties, Estates, or Good Names, (much less study to de∣stroy them.) Therefore Love is the virtual fulfilling of all our Duty to them.

11. And that knowing the time, that now it is high time to awake out of sleep: for now is our salvation nearer than when we believed.

11. And we should increase in this careful dis∣charge of our Duty of Love and Justice, though in the State of Infidelity we lived in such Sins: For by this time we should be better acquainted with our Duties, and awaked to all conscionable performance of them, we being neerer our Reward and Salvation than when we were first converted to the Faith; and God expecteth now more from us.

12. The night is far spent, the day is at hand: Let us therefore cast off the works of darkness, & let us put on the armour of light.

12. We are now got further from our former State of Darkness: We are now come to the Day-light of Illuminating Grace, and under the Increase thereof. The Church is growing to a more Honourable State by its Increase. Let us therefore more resolvedly cast off all the Works of Heathenish Darkness, and, as Christ's Soldiers, put on our Sacred Armour, and use it as in the Day-light of Grace.

13. Let us walk honestly as in the day; not in rioting and drunkenness, not in cham∣bering and wantonness, not in strife and en∣vying.

13. Seeing we are in the Light, let us walk mo∣destly and decently, as becometh our Condition; not as the Heathens, in rioting and drunkenness; not in lasciviousness, and uncleanness, and fleshly lusts; not in proud, selfish, or covetous strife and envy.

14. But put ye on the Lord Jesus Christ, and make not provision for the flesh to fulfil lusts thereof.

14. But let Christ, his Spirit and Love, his Do∣ctrine and Example, his Interest and Kingdom, take you up, and be to you as the Cloathing which you daily wear: And do not as Carnal Men, (whose flesh∣ly Pleasure and Prosperity is their choice and best) that live to the said fleshly Pleasure, and make provi∣sion to satisfie the Carnal Will and Lust, in stead of preferring the Heavenly Treasure.

ANNOTATIONS.

Qu. I. WHat is meant here by Powers? Ans. Not meer Strength, but Authority or Right to Govern. It is not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: A Usurpers Strength may be resisted; but Rightful Power or Authority may not.

Qu. II. Doth St. Paul determine here either of the Species or Individually, who it is that hath the Highest Power? Ans. Not at all. In those Ages, and long after, sometime the Senate claimed the Supremacy wholly, and sometime a part of it; sometime they pretended to make Emperours, and some Emperours yielded them more than others: But whether the Senate or the Emperour were the Highest Power, or the Supremacy in both conjunct, or which de specie was most just, Paul medleth not.

Qu. How then would he have the Christians know whom to obey? Ans. He leaveth that to be known by its pro∣per Evidence, and not by Divine Revelation by him.

Qu. III. Is no Power to do wrong ordained of God? Or is all such ordained by him? Ans. Power here being Right to Govern, no Man hath Right to do Wrong, that's a Contradiction: But God hath ordained that Right which may be abused to do Wrong, and yet not resisted.

Qu. IV. What's meant by Subjection? Ans. A State of Consent and Obligation to obey. Obedience is the Practice of Subjection.

Qu. V. Hath the Universal [every Soul] no Exception? Ans. The Higher Powers themselves are excepted: And neither Foreigners, nor those that have no Governours, are bound to be subject to other Princes: It is only their own Subjects that are meant. And the Pope could have no pretence to except his Clergy, if he did not feign himself to be the Highest Power over them, and above their Kings and States?

Qu. VI. Is Obedience to go as far as Subjection? Ans. No: We must not obey any by disobeying God: But yet we must continue Subjection and Due honour to them, and not deny them their due, because we must not give them more by Sin.

Qu. What then are the Limits of our Obedience to Men? Ans. 1. Materially, we must not obey any by Sin, nor yet against the Common Good, to do more hurt than good, when they command without due Power or Right. 2. As to formal Obedience, (which is to act by the Obligation of their Authority) the Limits of their Power are the Limits of that Obligation and Obedience.

Qu. What are the Limits of their Power? Ans. In general, they have no more from God than he giveth them 1. They have no Power against any of his Laws, of Nature or Scripture, nor against his King∣dom, or himself. 2. They have no Right or Power to overthrow Personal, or Family, or Church-Govern∣ment; nor to deprive any of any thing which God hath given them, without forfeiture or Consent, expli∣cit or implicit; nor to destroy the Common Good.

2. Therefore that Propriety which God hath given Man as Man, (in Life, and Limbs, and the use of his Faculties for his Welfare and his Duty to God, and his Wife and Children) are such objective Limitations of this Power, that no Man hath Right to take them from any, but on Forfeiture, or valid Consent.

Qu. VII. How far is all Power of God, and how far of Men? Ans. 1. It is of God's Ordination in Nature, That there be Government and Subjection in general. 2. And the Specification is so far of God, that he hath made them his Officers: 1. To promote Obedience to his own Law: 2. For his Glory, and the Com∣mon Good. So that no People can make a Power that shall not have Right to promote God's Law; 2. or that shall destroy the Common Good. 3. God's Providence doth so manage the Affairs of the World, as shall point out the Man or Families that the People should accept of first while free, as qualified by Strength, Wisdom and Goodness, for Authority. 4. Monarchy and Aristocracy in specie are both of Divine Al∣lowance.

2. But it is of Men, 1. Which of these sorts (Monarchy, or Aristocracy, or Mixt) shall by a Free People be chosen•• 2. And who (by such a Free People) shall be chosen for the Persons or Families. 3. And what degree of Power they shall have over their Proprieties (which are antecedent to Regiment) in undetermined Cases. So that Government is partly from God, and partly from Man.

Qu. VIII. By what Right doth one Person or Family claim it before all others. Ans. The foregoing Words de∣cide this. 1. Not by meer Worth, Wit, or Vertue: For these may be without such Authority. 2. Not by meer Strength or Conquest: For then every Rebel, or Foreign Prince, that can conquer Kings, will have the Right; which would tempt them to attempt such Conquest. 3. Not every Conquest made just by some Injury; For that giveth Right but to Reprisal or Damages, and over the Injurers: And all Wars usually are on Pretence of Right. 4. Not a Succession of Primogeniture from Noah, nor from the first founding of the Commonwealth: This is not necessary: Nor may any rebell against all the Kings on Earth, if they can but disprove such an uninterrupted Succession of Primogeniture: Else Kings were dangerously exposed. 5. Nor is Revelation from Heaven necessary to notifie the Person: For who but Fanaticks now pretend to that? I know therefore no remaining Title, but Mutual Consent (free or forced) of Persons made capable by the Providence of God, at the forming of the Government.

Qu. IX. Are not [the Powers that be] all that have present Possession? Ans. Yes, all that possess that Right of Government; but not all that usurp it, or possess meer Strength.

Qu. How then? Shall all the V••lgar be made Judges of the Princes Right? Ans. They are bound to ju••ge as far as they can know; else they could not tell whom to obey or defend: But mis-judging will not excuse them from Guilt. And in difficult Cases, Appearance and Probability must serve them that can have no more. And Submission and Patience under Usurpers, is not Subjection and Consent.

Qu. X. What is meant by Resistance? Ans. Not only Fighting against them, but all that is contrary to Subjection and due Obedience: But most eminently Libertinism, which pretendeth, that God hath freed Christians from Subjection.

Qu. XI. How doth the Description verse 3. agree with Heathens and Persecutors? Are they none of God's Ministers who are a Terror to Good Works? Ans. If they are not in the general Course of their Government for Vertue, and against Vice, and for the Common Good, they want the Essence of the Office. But they that are a

Terror to some particular Good Works, not essential to the End of the Office, and that through Errour, may yet be against Vice, and for Goodness, in the main. And a Heathen may execute the Law of Nature, and, so far be for the Common Good. But Persecuting the Just is no exercise of the Divine Ministry or Power.

Qu. XI. Verse 5. How is Conscience bound by Mans Laws? Ans. All Men must be conscious of God's Obli∣gations on them, to obey the Just Laws of Men.

Qu. XII. Verse 6, 7. May we give none mere Tribute, Custom, Fear, or Honour, than their due? And are all Judges of the Princes due? Ans. All is not due that may be claimed: Materially Men may, for their own Safety and just Ends, give Rulers or others more than their due, or which they have right to: But as formal Obedience or Justice we are not bound to give any one more than his due. And of this we are Discerners, though not deciding Publick Judges: But mis-judging will excuse no Injury.

Qu. XIII. What sort of Debt is sinful? Verse 8. Ans. It is Injustice not to give every Man his due, if we are able. And to promise or borrow what we know we cannot pay, or when we acquaint not the Lender with the weakness and doubtfulness of our Estate, that the hazard may be by his own cosent, is to defraud him, and is a Stealing of one of the worst sorts.

Qu. XIV. Verse 13. When is Provision for the Flesh unlawful? Ans. When it is sought more to satisfie its Appetite, or Lust, or inordinate Desires, than to strengthen and fit us (and others) for our Duty to God and Man.

CHAP. XIV.

1. HIm that is weak in the faith receive you: but not to doubtful disputati∣ons.

1. And as your subjection to Government is neces∣sary to a life of Christian Love and Concord, so also is the mutual forbearance and reception of such bre∣thren, as are weak in the Faith, and differ in dispu∣table tolerable points. Therefore see that you re∣ceive such to your Love and Communion, without searching their Opinons, and racking them by doubt∣ful disputations, about the points wherein they dif∣fer.

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

2. For instance, one truly believeth that all meats are now lawful; another either thinks that he should not live on the Life and Flesh of his fellow Crea∣tures, or that he should at least abstain from that which by the Law of Moses was forbidden: This is his weakness.

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 re∣ceived him.

3. Let not him that understandeth, that eating all things is lawful, set at nought or vilifie him (as a humorous, scrupulous fool) who is of another opini∣on and thinks it unlawful to eat flesh, (as many are too apt to do) and let not him that dare not eat such Flesh or Meat forbidden by Moses's Law, take him for an ungodly sinner that doth otherwise, nor sepa∣rate from him as prophane: For God that is most holy, and hateth all sin, yet receiveth both these sorts; and therefore so must you, if you will Please God.

4. Who art thou that judgest another mans servant? To his own master he stand∣eth or falleth: Yea, he shall be holden up, for God is able to make him stand.

4. Dost thou know thy self while thou so judgest others? Who art thou, a sinful man, that thou pre∣sumest to judge and condemn Gods Servants? It is his Sentence and not thine to which they shall stand or fall, as justified or condemned: and these diffe∣rences shall not hinder God's acceptance of him and his Salvation: for God that is just and merciful can justifie, confirm, and save him.

5. One man esteemeth one day above ano∣ther: another esteemerh every day alike: Let every man be fully perswaded in his own mind.

5. So one Man makes Conscience to keep the Jewish Feasts and Fasts: Another knoweth that Christ hath abrogated them. Let every one labour as well as he can to know God's Will, and then be true to his upright Conscience; as knowing that he may not in these things follow the judgment of others against his own, which he thinks is according to the mind of God, whom he intendeth herein to obey.

6. He that regardeth a day, regardeth it unto the Lord, and he that regardeth not the day, to the Lord be doth not regard it: He that eateth eateth to the Lord, for he giveth God thanks, and he that eateth not, to the Lord he eateth not, and giveth God thanks.

6. He that maketh Conscience to keep such Days, and not so to eat, he intendeth it as an Act of Obe∣dience to God; and so doth he that is contrarily minded; and both of them pray for Gods acceptance, and give him thanks: And dare you for such things discourage or reject Men, that as they are able study to please God: Is pleasing God so light in your esteem.

7. For none of us liveth to himself, and no man dieth to himself.

7. For we are all convinced that we are not our own, and therefore may not do what we list our selves, and fit our practice to carnal self-interests, but to the pleasing of the Will of God; as all Men die at his Will and into his Hands, and not their own.

8. For whether we live, we live unto the Lord; or whether we die, we die unto the Lord: Whether we live therefore or die, we are the Lords.

8. For our lives are of God, and must be for him to do his Will, and when we die, his Will therein is done, in which we must contentedly acquiesce: For living and dying we are his.

9. For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living.

9. For this being the very end of Christs dying, rising and reviving, that he might be Lord of all both dead and living, who shall presume to take the governing or judging power out of his Hands, and take Mens Souls and Consciences from subjection to him, and expect to be obeyed or pleased before him?

10. But why dost thou judge thy brother? Or, why dost thou set at nought thy bro∣ther? For we shall all stand before the judg∣ment seat of Christ.

10. Why then doth one Party call their Brethren sinners, or prophane, for not being against such law∣ful things as they call unlawful: And why do the other part vilifie their Brethren for Conscionable scrupling and avoiding such a lawful thing. Do you not all know our common imperfection of Knowledge, and that we have no authority for such Judgment or Con∣tempt? And are you not afraid thus to usurp the Judgment which belongs to Christ, and fear lest he will judge you for your uncharitableness to his Servants.

11, 12. For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God. So then every one of us shall give account of himself to God.

11, 12. God hath told us in his Word that he will be first obeyed and pleased before all Men: It is he that is our supreme absolute Lord; and to him we must all give our great account, and from him re∣ceive our final doom: And would you wish any then to obey or humour you, when he is perswaded that it displeaseth God, and would condemn him? Or will you anticipate God's Judgment, and tempt Men out of the fear of sinning by your fallible censures or con∣tempt?

13. Let us not therefore judge one another any more: but judge this rather, that no man put a stumbling block, or an occasion to fall in his brothers way.

13. Let not us therefore (Pastors or Neighbours) thus uncharitably judge or use each other, for such tolerable differences in things that are done Conscien∣tiously as for God: But instead of this discouraging Conscience, and the fear of sin, let this be your true Judgment, that no Man (Clergy or Lay) do either by Command or his own practice, put a Stumbling-block, Scandal, or occasion of sinning or hurt in his Brothers way, pretending the lawfulness of the thing, or his own authority to impose it: Souls must not be so driven upon sin.

14. I know, and am perswaded by the Lord Jesus, that there is nothing unclean of it self; but to him that esteemeth any thing to be unclean, to him it is unclean.

14. I (that am an Apostle, and therefore want not Knowledge, nor Authority to command what should be commanded in such cases,) do know and am per∣swaded in and by the Lord Jesus, that none of the Meats counted unclean and avoided by the Jewish Christians, are unlawful in themselves, and that they mistake that think otherwise. But it is unclean, and unlawful to him that thinks it so, (or else Men must do that which they think God forbideth, which were formal disobedience to him.)

15. But if thy brother be grieved with thy meat, now walkest thou not charitably: Destroy not him with thy meat for whom Christ died. 16. Let not then your good be evil spoken of.

15, 16. But if by thy unnecessary practice of an indifferent lawful thing (and much more if by thy compulsion) thy mistaken Brother be hurt and gal∣led, and discouraged in Religion, now thou art guilty of the great sin of uncharitableness, when he was guilty but of a pardonable unwilling mistake: And see to it, that thou do not thus by (the practice or urging of) thy things indifferent destroy him for whom Christ died, by drawing or driving him to that which to him is sin: Christ purchased Souls by a dearer price than things indifferent. It's good in you to know more than he, and lawful to use such Meats as he scrupleth: But turn not your Knowledge into a scandal, and offence, and mischief.

17. For the Kingdom of God is not meat and drink; but righteousness and peace, and joy in the holy Ghost.

17. For it is not every lawful indifferent thing, (no nor every truth or smaller duty) which Christia∣nity and Salvation, and right to our Love and Com∣munion lieth on: These are not essential to the ac∣ceptable Subjects of Christs Kingdom: Think not so unworthily of him that came to free us from the Mo∣saical Ceremonies, that he hath made such things as these the necessary terms of Love and Communion in his Church. But it is in Righteousness before God and Man, and in the Love and Practice of Peace with all, and in the joyful sense of the love of God and hope of Glory shed abroad on our Hearts by the Holy Ghost, taking pleasure to help and comfort our Brethren in the way to Heaven. This is Christianity.

18. For he that in these things serveth Christ is acceptable to God and approved of men.

18. For notwithstanding such difference in lesser things, he that is such a one, and in these things sincerely serveth Christ, is acceptable to God, who∣ever censure him, despise him, or excommunicate him; and he is approved of Wise and Charitable Men, and is one whose Life, even the Natural Conscience of Men will secretly be forced to approve, and con∣demn them that condemn and vilifie him.

19. Let us therefore follow after the things which make for peace, and things wherewith one may edifie another.

19. Instead therefore of Excommunicating, Abu∣sing or Despising one another for such Ceremonies, or small differences as these, if we are Christians, let us lay by these matters of contention, and earnest∣ly pursue the things that make for the Common Peace of all Christians, though thus differing, and the things by which we may further each others Edifica∣tion and Salvation, and not obtrude our own Opini∣ons, or things unnecessary, to the hurt of others, and division of the Church.

20. For meat destroy not the work of God: All things indeed are pure; but it is evil for that man who eateth with offence.

20. Obtrude not your scrupled Meat, or Cere∣monies, or small things, to the destroying of Men's Souls by driving or drawing them to sin. All such indifferent things are pure to the pure; but it is your sin if you use them (much more if you impose them) to the scandal, offence, or hurt of others.

21. It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy bro∣ther stumbleth or is offended, or is made weak.

21. It is thy duty to forbear even Flesh and Wine when they are not necessary, if the use of them will occasion sin or more hurt to thy Brother than good to thee; much more to avoid obtruding thy indiffe∣rent things on him who takes them to be sins.

22. Hast thou faith? Have it to thy self before God. Happy is he that condemneth not himself in that thing which he alloweth.

22. Hast thou more Knowledge than he, to believe those things to be lawful, which he judgeth sin. Keep thy knowledge and belief to thy self, to justi∣fie thy Judgment to God: but use it not to the hurt of others. Happy is he that useth not his Knowledge of good and evil to his own condemnation. It's a sad kind of Knowledge which is used to destroy others, and condemn thy self.

23. And he that doubteth is damned if he eat, because he eateth not of faith: for what∣soever is not of faith is sin.

23. I may well call it destroying thy Brother: For if he do the indifferent thing, who rather thinketh it to be unlawful, it tendeth to his damnation, be∣cause it is sin in his Opinion and Interpretation, while be believeth it to be so, or not to be lawful. For what ever a Man doth believing it to be sin, and not believing that God alloweth it, is certainly a sin in him.

CHAP. XV.

WE then that are strong ought to bear the Infirmities of the weak, and not to please our selves.

1. We then (even Church Governours as well as others) that are more knowing, (instead of driving Men of weaker understanding to go against their Consciences in unnecessary things) ought to bear their weakness with compassion, and in Love and Pa∣tience, and not to practice what we think lawful on pretence that we are in the right, when it tendeth to their hurt (much less to force them to our way.)

2, 3. Let every one of us please his Neigh∣bour for his good to edification: For even Christ pleased not himself: but as it is writ∣ten, The reproaches of them that reproach∣ed thee fell on me.

2, 3. Let every one of us (not excepting my self that am an Apostle) lay by his own humour and self-will, and chuse the way by which he may edifie his Brother, by bearing with his weakness. For even Christ to condescended and accommodated himself to the good of others; As it is written, The reproach∣es, &c. He suffered for Men's sin against God.

4. For whatsoever things were written a∣foretime, were written for our learning, that we through patience and comfort of the scriptures might have hope.

4. Which saying was primarily David's indeed; but all such are written in Scripture to teach us also Patience, and imitation of such examples of Charity, and so to confirm our hope.

5. Now the God of patience and consola∣tion grant you to be like minded one towards another according to Christ Jesus.

5. I know the danger of this selfish uncharitable humour of imposing Mens own Opinions on all others as terms of their Communion with them, and there∣fore as I have used this long and plain exhortation a∣gainst it, I shall also pray for you, that the God who is patient with the weak, and is their Comforter and yours, will grant you so much Grace and Charity, as to make you imitators of him, and of the Love and Condescension of Christ, and to bear with others, and do by them, as you would be born with and used your selves.

6. That ye may with one mind and one mouth glorifie God, even the father of our Lord Jesus Christ.

6. That you may with Unity and Concord hold your holy Communion for worshipping God, with∣out uncharitable Excommunications or Separations, vilifying or censuring each other; which can never be expected by driving each one to agree in small unnecessary things, or without bearing with the mistakes and differences of one another; when all are guilty of many mistakes, and such differences must still be expected.

7. Wherefore receive ye one another, as Christ also received us to the glory of God.

7. I conclude therefore by beseeching you, to re∣ceive one another with Love to your Communion, and Kindness, as you would be Christian imitators of Christ, and as you are sensible of his needful Mer∣cy to your selves, in receiving us that once were Enemies, and still have manifold sins and errours, to the glorifying of God's Love and Mercy: And pre∣tend not your Knowledge, or Authority, or Piety against so commanding a Motive and Example.

ANNOTATIONS on the former Chapter, and this.

THe Subject of the former Chapter is handled on thus far, and here that Chapter should have ended. He that understandeth the former and present State of the Christian Churches, and the Pride and Igno∣rance to which Man is liable, will easily perceive, that it was not in vain that the Spirit of God did by the Apostle handle and decide this Case, of receiving Dissenters in tollerable Cases into Love and Communion. The Jews were so tied up from Legislation in God's Matters, by the knowledge of God's Prerogative in their Theocracy, that they had less room for the Canons and Engines of Mans making to exercise their Pride and Uncharitableness by, than the Romanists have since done. And yet the Pharisees plaid their part, and by their Traditions made void the Law of God, and preferr'd their Ceremonies before the weighty Matters of the Law, and would not understand what that meaneth, I will have mercy, and not sacrifice; and thereby did condemn the guiltless. And Christ found the Samaritans and Jews at the Debate, Whether in this Mountain, or at Jerusalem, men ought to worship? overlooking that Worship which is in Spirit and in Truth. And, alas! what work have Domination, unnecessary Canons and Censures made in the Christian Churches these 1300 years? And it is an Instance what power Blindness, and Prejudice, and Worldly Interest have, to frustrate the plain∣est Decisions of God's Word, that so full and express a Decision as these two Chapters make, (with 1 Cor. 12. and Eph. 4. and James 3.) hath signified as little with the Dividers and Proud, almost as if there had been no such written. And yet such Men call for a Judge of Controversies, because of the pretended Obscurity of the Scriptures, when nothing can be plainer than this, which they despise. They mean, that such as they must be Judges, and God shall make the Words, if they may make the Sense.

How great is the number that go on the two sides of Uncharitableness here reproved; especially on that which is largeliest insisted on? One side saith, All God's Truths are precious, and none must be sold for Peace; and we must not partake of other Mens Sins: As if our great Duty of Love, Forbearance, and Communion, were our Sin, or a partaking of the Faults of all that we joyn with. The other Side pretend, 1. That Paul only requireth Forbearance in things Indifferent, undetermined by Governours, and not after such a Command or Determination. 2. Or, that he giveth only a Temporary Rule for the present Concord of Jews and Gentiles, till the setled Church should take a contrary Course.

I will not here answer these at large, having done it in my Book called The only Way of the Churches Con∣cord: But I say, That I despair of reducing that Man to the Truth herein, who shall continue of either of these Opinions, after he hath seriously perused the Text, and hath considered, 1. That St. Paul here useth, I think, above twenty Arguments, from Morality and common Christian Duty, which he would not do for a mutable Case, which Bishops may change when they will. 2 That Rome was then a famous Church, and therefore had Pastors, or one at least; and that he writeth to the whole Church, and therefore to the Pastors: And sure he never meant, [The Clergy shall receive such Dissenters to Communion, and neither by Canon or Practice cast them out, till they think meet to do otherwise, and till have made such Canons.] Paul doth not so play with Contradictions, in so long and grave a Reprehension. 3. That St. Paul oft puts himself in, as under the same Obligation with the rest: And if an Apostle called from Heaven may not do what's here forbidden, what Bishops can prete••d a Right to do it by greater Authority or Wisdom? But they that have not known the Way of Peace, may say something against the fullest and plainest Description of it, and the sharpest Reproofs of God himself. But he will expound these Chapters to their Consciences, if ever he make them Healers of his Church.

As to those that say, It is not Church-Communion that Paul here speaks of; I refer them to the plain Text, and Dr. Hammond's Annotations, which they value. The God of Love and Peace hath given Laws for Love and Peace, so strict, and full, and clear, that all World may see, that it is not he that allow∣eth the Canons or Censures which have so long torn the Churches.

8. Now I say, that Jesus Christ was a mi∣nister of the Circumcision for the truth of God to confirm the promises made unto the fathers. 9. And that the Gentiles might glorifie God for his mercy.

8, 9. And that you may understand my Argument from the Example of Christ, I say, that it was his Office to reconcile both Jews and Gentiles to God, who will receive them both: And therefore they should live as reconciled to each other. Christ was a Mini∣nister of God, circumcised being a Jew, and personally exercised his Ministry among them, to perform Gods true Promises to the Fathers: And yet his Gospel ex∣tendeth to the Gentiles also, that they may glorifie God with the Jews.

9. As it is written, For this cause will I confess to thee among the Gentiles, and sing unto thy name. 10. And again he saith, Re∣joyce ye Gentiles with his people. 11. And again, Praise the Lord all ye Gentiles, and laud him all ye people. 12. And again Esai∣as saith, There shall be a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust.

9, 10, 11, 12. This is also prophesied, That Christ shall call and save the Gentiles: It is written, &c.

13. Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the holy Ghost.

13. Now that God who is our common Hope, fill you with that holy inward Joy, and that Peace with God and one another, which are the Blessings which your Faith doth tend to, that your Hope in God may more abound, by the Seal and Working of his Spirit.

14. And I my self also am perswaded of you my brethren, that ye also are full of goodness, filled with all knowledge, able al∣so to admonish one another.

14. And though I am persuaded that you your selves are replenished with Grace, Goodness, and Knowledge, and able to admonish one another, (and so my Letter may seem less necessary)

15. Nevertheless, brethren, I have writ∣ten the more boldly unto you, in some sort, as putting you in mind, because of the grace that is given to me of God. 16. That I should be the Minister of Jesus Christ to the Gentiles, ministring the Gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the holy Ghost.

15, 16. Yet I have written the more boldly to you, of what I found most suitable, to put you in mind of that which I hope you know already; be∣cause God hath vouchsafed me freely the Favour and Honour, to be Christs Minister to the Gentiles, to minister to them the Gospel of God: And therefore I do but perform my Office, that I may present to him the Converted and Edified Gentiles, as an accep∣table Offering, sanctified (not ceremoniously only) but by the Holy Ghost, by whom I preach, and which is poured out on them that believe.

17. I have therefore whereof I may glory through Jesus Christ, in those things which pertain to God.

17. And in the Honour and Success of this my Of∣fice, I have just matter of glorying and joy; not as it is a Worldly Dignity, but Spiritual in the great things that belong to God.

18. For I will not dare to speak of any of those things which Christ hath not wrought by me, to make the Gentiles obedient by word and deed.

18. For I will not feign that God hath done more by me than he hath, but speak the Truth of the Words and Deeds which were wrought by me, to bring the Gentiles to believe in Christ, and obey him, and my Success herein.

19. Through mighty signs and wonders, by the power of the spirit of God; so that from Jerusalem round about unto Illyricum, I have fully preached the gospel of Christ.

19. Not by meer Words, but by such Signs and Wonders by the Power of the Spirit, as bear the proof of Gods Approbation, and were convincing Evidences to the Hearers. So that from Jerusalem round to Illyricum I have fully preached the Gospel of Christ.

20. Yea, so have I strived to preach the gospel, not where Christ was named, lest I should build upon another mans foundation.

20. And I specially chose to preach the Gospel, where Christ was not known, that I might not only come after others, to finish the Work which they had begun.

21. But as it is writen, to whom he was not spoken of, they shall see: and they that have not heard shall understand.

21. Which God foretold, saying. &c.

22. For which cause also I have been much hindred from coming to you; 23. But now having no more place in these parts, and having a great desire these many years to come unto you; 24. Whensoever I take my journey into Spain, I will come to you, for I trust to see you in my journey, and to be brought on my way thitherward by you,

if first I be somewhat filled with your com∣pany.

22, 23, 24. And by such Work I have been hin∣dred from coming to Rome; but now being more va∣cant from it here, I hope to see you as I go to Spain, and to be brought on my way, when I have had first the comfort of your Company there.

Note, That Paul knew not how God would send him to Rome, and stop him from going to Spain.)

25. But now I go unto Jerusalem, to mini∣ster unto the Saints.

25. Now I am going to Jerusalem, to serve Christ, in bringing his poor Saints, which were under a Fa∣mine, such Relief as I have collected for them.

26. For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem. 27. It hath pleased them verily, and their debters they are.

26, 27. For the Christians of Macedonia and Achaia have chearfully made a Contribution for them, &c.

27. For if the Gentiles have been made partakers of their spiritual things, their duty is also to minister unto them in carnal things.

27. And though they have obliged them hereby, it was but what they owed them: For if from Je∣rusalem the Gospel of Salvation have been sent abroad to the Gentiles, it is meet that they should communi∣cate to their Wants, in the small Matters of Bodily Relief.

28. When therefore I have performed this, and have sealed to them this fruit, I will come by you into Spain.

28. When I have done this, and have delivered this Fruit of the Gentiles Love and Communion, I purpose to take you in my way to Spain.

(Note, Which God disappointed.)

29. And I am sure that when I come unto you, I shall come in the fulness of the blessing of the gospel of Christ.

29. And I am sure that when I come to you, I shall come with such great assistance and evidence of God's Spirit as will have great and comfortable suc∣cess among you.

30. Now I beseech you, brethren, for the Lord Jesus Christs sake, and for the love of the spirit, that you strive together with me in your prayers to God for me; 31. That I may be delivered from them that do not be∣live in Judea; and that my service which I have for Jerusalem may be a••ccepted of the saints.

30, 31, I beseech you for his sake whom we all serve and trust, and as the Spirit of Love hath taught you to love all Saints, that you will be very earnest as well as I, in Prayer to God for me, that I may be preserved from the unbelievers in Judea, and my work of relief may be so accepted as may help to re∣concile the Jews, and Gentile Christians.

(Note 1. That earnest conjunct Prayer is God's ap∣pointed means for his Servants safety and success. 2. And that the strongest believers must so much see and regard their dangers, as to move them ear∣nestly to pray for deliverance.)

32. That I may come unto you with joy by the will of God, and may with you be refreshed.

32. That I may not be hindred from my desired coming to you, and comfort among you.

Note, That when we would fain serve God in Peace, God oft chooseth otherwise, that we shall serve him (as Paul there did) in Prison: And his Will is best.)

33. Now the God of peace be with you all, Amen.

33. And it is my Prayer for you, that God who is the lover and giver of Peace, may dwell among you with the great blessing of Love, Peace and Concord. Amen.

CHAP. XVI.

1. I Commend unto you Phebe our Sister which is a servant of the church which is at Cenchrea. 2. That ye receive her in the Lord as becometh saints, and that ye assist her in whatsoever business she hath need of you: for she hath been a succourer of many, and of my self also.

1, 2. I pray you kindly receive and assist Phebe, &c. For she hath been a great help and reliever of many Saints, and me.

3. Greet Priscilla and Aquila my helpers in Christ Jesus: 4. Who have for my life laid down their own necks, unto whom not only I give thanks, but also all the Churches of the Gentiles.

3, 4. Salute in my name Priscilla and her Husband Aquila, eminent in helpfulness, and willing hazards, by which all the Gentiles take themselves beholden to them, as means of my deliverance.

Note, The preserving and helping an eminent Mi∣nister, may oblige many Churches.

5. Likewise greet the Church which is in their house.

5. Salute all their Christian Family, and the Saints that use there to assemble in Communion.

5, 6. Salute my well beloved Epenetus, who is the first fruits of Achaia unto Christ. Greet Mary, who bestowed much labour, on us.

5, 6. Note, that God would have the good works and service of his Saints to be valued and prais∣ed.

7. Salute Andronicus and Junia, my kins∣men, and my fellow prisoners, who are of note among the apostles, who also were in Christ before me.

7. Noted for their sufferings and service among the Apostles.

8. Greet Amplias my beloved in the Lord. 9. Salute Urbane our helper in Christ, and Stachys my beloved. 10. Salute Apelles ap∣proved in Christ. Salute them which are of Aristobulus houshold. 11. Salute Hero∣dion my kinsman. Greet them that be of the houshold of Narcissus, which are in the Lord. 12. Salute Tryphena and Tryphosa, who labour in the Lord. Salute the beloved Persis which laboured much in the Lord. 13. Salute Rufus chosen in the Lord, and his mother and mine. 14. Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brethren which are with them. 15. Salute Philologus, and Julia, Nereus, and his Sister, and Olympias, and all the saints which are with them.

8, 9, 10, 11, 12, 13, 14, 15: That you may see that I mind them in particular, salute specially these whom I have notice of.

16. Salute one another with an holy kiss. The churches of Christ salute you.

16. And exercise such love one to another, expres∣sed by (not an immodest and lascivious, but) an Holy Kiss (the usual expression of friendship in those times) The Churches which have notice of my writing sa∣lute you.

17. Now I beseech you, brethren, mark them which cause divisions and offences con∣trary to the Doctrine which you have learn∣ed; and avoid them.

17. And though I seem to have ended, I will reas∣sume my exhortation for Love and Concord, for which I have said so much in this Epistle, Beseeching you to mark those Men, that bring false and new Doctrines which the Apostles never taught you, and to promote them, and for other sinful ends, draw parties, and make Divisions and Scandals among you, avoid these, and turn from them.

18. For they that are such, serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple.

18. For tho this sort of Men pretend to be the chiefest servants of Christ, and promoters of Truth and Holiness, and Happiness; yet it will be found, that it is not Christ, and his Gospel, Kingdom, and Interest, which indeed they serve: (For these are much dis••served by Divisions and Scandals.) But it is their own Belly, and Fleshly Interest in some Carnal Design, for to escape suffering, or prosper, or be followed and cried up as excellent Persons: And though it is usual with them to have good Words and fair Pretences of Wisdom and Excellency, and to use subtile Arguments, which the Simple are much taken with, as if they were clear Truth, and holy Zeal; yet indeed they do not edifie them, but de∣ceive the Hearts of such ignorant undiscerning, Per∣sons.

19. For your obedience is come abroad un∣to all men; I am glad therefore on your be∣half: but yet I would have you wise unto that which is good, and simple concerning evil.

19. Think not that I accuse you, but warn you: I rejoice that you are famous for your Obedience to the Apostolical Doctrine of Faith, Love, Peace, and Concord: But yet I know so much of the way of Dividing Seducers, and of the Weakness and Injudi∣ciousness of many zealous Christians, that I see cause to warn you and all others, and to tell you, that there is need of much Wisdom to escape this Snare, and to discern Good from Evil; and to wish that you may be wise, as well as zealous, to all that is good; and simple or unacquainted with Sinning and Heresies.

20. And the God of peace shall bruise Sa∣tan under your feet shortly. The grace of our Lord Jesus Christ be with you, Amen.

20. And to encourage you, I foretell you, That God, who would be known to us as the God of Peace, and hath promised that the Holy Seed shall break the Serpents Head, will e're long bruise Satan under your Feet, overcoming his Temptations, and subdu∣ing the Tyrannical and Persecuting Instruments that serve him against the Church. That the great Ri∣ches of all Christs Grace may be with you, is the best Benediction and Wish that I can have for you. Amen.

21, 22. Timotheus my workfellow, and Lucius, and Jason, and Sosipater, my kins∣men salute you. I Tertius, who wrote this epistle, salute you in the Lord. 23. Gaius mine host, and of the whole church, saluteth you. Erastus the chamberlain of the city saluteth you, and Quartus a brother.

21, 22, 23. The Brethren here with me salute you, &c.

24. The grace of our Lord Jesus Christ, be with you all, Amen.

24. From the abundance of my Affection to you, I again repeat my great Benediction and Desire, The Grace of our Lord Jesus Christ be with you all. Amen.

25, 26. Now to him that is of power to establish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery which was kept secret since the world began; but now is made manifest, and by the scriptures of the prophets, according to the command∣ment of the everlasting God, made known to all nations, for the obedience of faith; 27. To God only wise be glory through Je∣sus Christ for ever, Amen.

25, 26, 27. I conclude (as Christ taught us in his Prayer) with that which is the End of all Religion, and of our Lives, and salvation it self, the Glorify∣ing of God. To him that can make all our Exhor∣tations effectual, and is of Power to establish you ac∣cording to that Gospel which we preach, as it is now a Mystery openly revealed, which was more darkly delivered from the beginning, and not clearly under∣stood by Jews or Gentiles; but now is openly made manifest by Christ the Light of the World, and his Spirit in his Servants, and by the Scriptures of the Prophets now opened, and agreeing with our Go∣spel, which by Gods Command we make known to all Nations, to bring them to this Faith, which now is the eminent and necessary Obedience to the Com∣mand and Covenant of Grace: I say, To God only be Glory, (as the End of all our Grace and Glory) through Jesus Christ, (whom he hath ordained to be the Chief Means and Glass in whom his Glory shall shine forth to Man) for ever. Amen.

ANNOTATIONS.

WHy do we read so much in the scriptures [of the Obedience of Faith]? Some would not have Faith called [Obedience] lest that signifie [Works]. Ans. God hath not made Believers or Unbelievers Lawless, or under no Command. No Act of Man pleaseth God, whicn is not Obedience to his Will. When God sendeth abroad the Gospel or Word of Faith, he commandeth Men to hear it, believe it, and obey it: But bare Commanding is not all; but with it he giveth convincing Evidence of its Truth, and persuading Reasons and Motives to obey it. Therefore we translate the same Word sometime [believing], and some∣time [being persuaded]; and the same sometime [unbelieving], and sometime [unpersuaded] and [disobedient]. And Christ is called, The Author of eternal Salvation to all them that obey him. To say, that [Faith as it is Obedi∣ence], is the Condition or Qualification for Salvation, but [not for Pardon or Justification], is a perverse Inven∣tion of Mans Brain. But cannot Men distinguish between obeying the Law of Innocency or of Moses, and obeying the Law of Faith and Grace? yea, and between obeying this Gospel initially by believing, repent∣ing, and entring into the Baptismal Covenant, (which entreth into a State of Justification and Right to Life) and the progressive Obedience of performing that Covenant to the End, (which is necessary to Survivors for actual Glory)? Christ knew what he said to the Jews, This is the work of God, that ye believe on him whom the Father hath sent: and Paul was sent to the Gent••le World to preach the Obedience of Faith; that is, that Obedience which consisteth in actual Faith performed to the Doctrine and Command of Faith; and which hath the Promise of Pardon, Grace, and Glory, freely given for the Merits of Christ.