A Paraphrase on the New Testament, Romans · Chapter 15
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 Patience, 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 Neighbour for his good to edification: For even Chriſt pleaſed not himſelf: but as it is written, The reproaches of them that reproached 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 reproaches, &c. He ſuffered for Men's ſin againſt God.
4. For whatſoever things were written aforetime, 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 conſolation 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 therefore as I have uſed this long and plain exhortation againſt 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, without 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 receive 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 Mercy 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 pretend 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 Ignorance 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 plaineſt 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 Concord: 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 alloweth the Canons or Cenſures which have ſo long torn the Churches.
8. Now I ſay, that Jeſus Chriſt was a miniſter 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 Mininiſter 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 extendeth 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, Rejoyce ye Gentiles with his people. 11. And again, Praiſe the Lord all ye Gentiles, and laud him all ye people. 12. And again Eſaias 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 alſo 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 written 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; becauſe 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 acceptable 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 Office, 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 company.
22, 23, 24. And by ſuch Work I have been hindred from coming to Rome; but now being more vacant 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 miniſter unto the Saints.
25. Now I am going to Jeruſalem, to ſerve Chriſt, in bringing his poor Saints, which were under a Famine, 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 Jeruſalem the Goſpel of Salvation have been ſent abroad to the Gentiles, it is meet that they ſhould communicate 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 ſucceſs 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 belive 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 reconcile the Jews, and Gentile Chriſtians.
(Note 1. That earneſt conjunct Prayer is God's appointed 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 earneſtly 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.