Paraphrase of the Hard Texts of Scripture, Scripture 41

Paraphrase of the Hard Texts of Scripture · Scripture 41

p. 154THE EPISTLE OF S. PAVL THE APOSTLE TO THE ROMANS.

CAP. I.

1 Paul a servant of Iesus Christ, called to be an Apostle, separated unto the Gospell of God.PAul, once a persecutor, now a faithfull servant of Jesus Christ, called by his immediate voice from heaven, to be an Apostle, set apart, both in the eternall counsell of God, and by his speciall command, and appointment, to preach unto the Gentiles the Gospel of God, which is the glad tidings of salvation.

2 (Which he had promised afore by his prophets in the holy Scriptures.)(Which Gospell is not of any new device, or creation, but is the same which hath beene anciently promised afore times by the Prophets, which have beene since the world began, and consigned by them, in the sacred monuments of holy Scripture.)

3 Concerning his Sonne Iesus Christ our Lord, which was made of the feed of David according to the flesh.Concerning his only and eternall Sonne Jesus Christ our Lord, who taking upon him our nature, was miraculously p. 155conceived by the holy Ghost, and tooke flesh of the blessed virgin Mary, who was of the seed of David, and derived from him according to the flesh.

And mightily declared,4 And declared to be the Son of God, with power, according to the Spirit of holinesse by the resurrection from the dead. and proved to be the Sonne of God by that omnipotent power, which hee shewed in raising himselfe from the dead; which power of his, is confirmed and sealed unto the hearts of all his faithfull, by the holy Spirit of God.

By whose mere grace and mercy wee have received this honour, and immediate calling to our Apostleship,5 By whom wee have received grace and Apostleship for obedience to the faith among all nations for his name. that we should carry this blessed message of the Gospell for him to all nations, to the end, that they might yeeld the obedience of their faith unto it, and be holily conformed thereunto.

Among which nations, ye Romans especially,6 Among whom ye are also the called of Iesus Christ. are partakers of Jesus Christ, by your effectuall calling, which hee hath wrought in you.

For God is my witnesse,9 For God is my witnesse, whom I serve with my spirit in the Gospell of his Sonne, that without ceasing I make mention of you alwaies in my prayers. whom I do sincerely serve in this holy labour of preaching the Gospell of his Sonne Christ, that I do not faile upon all occasions, to make mention of you in my prayers.

For I long to see you; that I may personally impart unto you some holy, and divine counsell,11 For I long to see you that I may impart unto you some spirituall gift, to the end you may bee established. to the end ye may be established, and confirmed in the faith, which ye have received.

Although, not onelyonly to give comfort unto you, but to receive comfort from you also,12 That is, that I may be comforted together with you, by the mutuall faith both of you and me. by the present interview of our mutuall faith; which shall administer much cause of joy, both to you and mee.

That I might reape some spirituall fruit amongst you, as I have done amongst other Gentiles;13 That I might have some fruit among you also, even as among other Gentiles. in seeing the happy successe of my preaching the Gospell to you; and glorifying God the more in your full conversion, and salvation.

Neither are yee beholden to mee for this desire,14 I am debter both to the Greeks and to the Barbarians, both to the wise and to the unwise. as if it were an arbitrary favour; It is a dutie that I owe to all nations, both learned and unlearned, both wise and simple, to preach unto them the Gospell of peace.

For howsoever yee Romans carry the reputation of great, and learned, and wise; and contrarily,16 For I am not ashamed of the Gospell of Christ: for it is the power of God unto salvation, to every one that beleeveth, to the Jew first, and also to the Greeke. the Gospell hath no shew but of simplicitie; yet I am not ashamed to professe my selfe the publisher of this plaine, and homely doctrine of the Gospell, neither indeed, need I, for how meane soever it seemes to carnall eyes, yet it is the mighty and powerfull meanes, whereby God workes the salvation of every beleever, whether Jew (for unto Jewes it was first to be preached) or Gentile.

p. 15617 For therein is the righteousnesse of God revealed, from faith to faith; as it is written, The just shall live by faith.For that gracious acceptation of God, whereby he accounteth us as righteous in his sight, through the merits of his Sonne, is revealed to us, in and by this Gospell of his; and the sense and assurance thereof, groweth in us according to the increase of our faith; which faith of ours gives us a spirituall life in him; according to that of the Prophet Habacuc, The just shall and doth ever live by his faith.

18 For the wrath of God is revealed from heaven against all ungodlinesse and unrighteousnesse of men, who hold the truth in unrighteousnesse.Neither is there any other way of justification, or life, but by this faith; for, as for the workes of men they are altogether sinfull; and such, as lye open to the judgements of God; since both by his word, and by sensible experience, the wrath of God is declared, and denounced against that universall ungodlinesse, and unrighteousnesse, which is in men; who suppresse the light of that law of God, which is written in nature it selfe; and though they cannot but know what they ought to doe, and leave undone, yet they smother this truth in themselves; and give way to their owne wickednesse.

19 Because that which may be knowne of God, is manifest in them.In which case it is not for man to plead ignorance; for God hath in the very principles of nature, ingraffed in mans heart, a certaine knowledge, both that hee is, and that hee is just, and holy, and powerfull; and hath thereby plainly convinced man of these generall truthes concerning himselfe.

20 For the invisible things of him from the creation of the world, are clearly seene, being understood by the things that are made, even his eternall power and Godhead, so, &c.For those blessed attributes of God, which are not to be discerned by the sense of man, namely his eternall power, his infinite goodnesse, wisdome, justice, mercy, and the truth of his deitie, are ever since the world was created so clearely seene, and made knowne by the visible and mighty worke of his creation, and government of all things; as that those which will not hereupon acknowledge them, are left without all excuse.

21 Because that when they knew God, they glorified him not as God, neither were thankfull: but became vaine in their imaginations, and their foolish heart was darkned.Because, that when by these meanes, they knew so much of God, as these naturall principles would reach unto, they did not accordingly glorifie God after the proportion of that light, which they received; neither were thankful to him, who was the author and giver of all those good things they injoyed; but gave way to their owne vaine imaginations, and misconceits, concerning him; and suffered their foolish hearts to be overwhelmed with the darknesse of ignorance, and errour.

22 Professing themselves to be wise, they became fooles:Professing themselves to be learned and wise in these worldly and naturall things, they became very fooles in respect of spirituall and heavenly matters.

23 And changed the glory of the uncorruptible God, into an image made like to corruptible man, and to birds, and foure footed beasts, and creeping things.And instead of those spirituall apprehensions, which they should have had of the invisible God, and that p. 157glory, which they should have ascribed to him, as an immortall, and infinite Spirit, they framed to themselves images of him, like to a corruptible and mortall man, or like to birds and foure footed beasts, and creeping things.

Wherefore,24 Wherefore God also gave them up to uncleanenesse, through the lusts of their own hearts, to dishonour their owne bodies betweene themselves. God (on the other side) in a just punishment of their grosse idolatrie, (as plaguing one sin with another,) gave them over to their owne uncleane lusts; wherewith they were transported into such unnaturall beastlinesse, as that they dishonoured and abused their owne bodies betweene themselves.

Those, who instead of acknowledging that truth,25 Who changed the truth of God into a lie, and worshiped and served the creature more then the Creator. which God revealed to them, in his mightie, and glorious workes, worshiped him, and conceived of him, according to the lying fancies of their owne braine, and served, and bowed down to those base creatures, giving more adoration to them, then to the Creator, &c.

See verse 24.

For even their very women (whose sexe might seeme to import modestie,) became so shamelesse,26 For this cause God gave them up unto vile affections: for even their women did change the naturall use into that which is against nature. as that leaving the naturall use of fulfilling their lusts, they gave themselves over to that beastlinesse, which is against nature.

And likewise also,27 And likewise also the men, leaving the naturall use of the woman, burned in their lust one towards another, men with men working that which is unseemely, and receiving in themselves, &c. the men &c. men with men working those acts of filthinesse, which nature it selfe abhorreth; and through the just judgement of God, (in this punishment of one sinne with another,) received such recompence of their idolatries, and spirituall fornications, as they had well deserved.

And as they regarded not to acknowledge,28 And even as they did not like to retaine God in their knowledge, God gave them over to a reprobate minde, to do those things which are not convenient. and set before their eyes, that God whom they did, or might know; so God found it most just, to suffer them (being willingly blinded by their owne leud desires) to runne so farre into the mis-judgement of their mindes, as to make no difference of actions, and to call good evill, and evill good, and thereupon to fall into these foule and abominable enormities.

Not onelyonly do commit these sinnes themselves,32 Not onelyonly do the same, but have pleasure in them that do them. but give countenance, and incouragement to those that do them; and so become more then actors, patrons, and abettors of evill.

p. 158CAP. II.

1 Therefore thou art inexcusable, O man whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thy selfe; for thou that judgest, doest the same things.THere are, I know, divers of you so farre from being patrons of sinne, that yee are ready to passe severe censures, and judgements upon other men for those very sinnes, whereof themselves are secretly guilty; but O man, whosoever thou art, that judgest another for any offence, know, that thou makest thy selfe utterly inexcusable, and passest therein sentence against thy selfe; thine owne mouth hath condemned thee, in the person of another.

2 But we are sure that the judgement of God is according to truth against them which commit such things.It is not a verball profession of thine innocence, or any secret evasion of witty excuse, that can serve the turne; wee know assuredly (whatsoever men may pretend) that the judgement of God, is, according to the truth of mens actions, and estates; and therefore, that he will surely punish the dooers of wickednesse, what colour soever is set upon them, and their condition.

4 Or despisest thou the riches of his goodnes, and forbearance, and long suffering, not knowing that the goodnesse of God leadeth thee to repentance?Or doest thou make an ill use of the rich mercy and patient long-suffering of God, as if he noted not, or regarded not, or would not punish thy mis-doings, not considering that his forbearance, all this while was for thy good, that hereupon thou mightest bee moved to repentance?

5 But after thy hardnesse & impenitent heart, treasurest up unto thy selfe wrath, against the day of wrath, and revelation of the righteous judgement of God.But thou contrarily, takest occasion by this meanes, to harden thy selfe so much more, in thy sinnes, and becomest obstinately impenitent; and hereby doest aggravate thine owne judgement; and addest every day, some thing to that heape of Gods wrath, and vengeance, which is laid up for thee, and shall bee fearefully executed upon thee in that day, which hee hath set for the just revelation, and infliction thereof.

11 For there is no respect of persons with God.For God regardeth not the person of any man for these outward things; not accepting of any man the more, for his parentage, or countrey, or wealth, or honour; nor disrespecting any, on the contrary, for meanesse of birth, or poverty, or personall infirmity.

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 judged by the law.For, as many as have sinned without the knowledge of a written law, shall receive notwithstanding a just judgement for their sinne, as being therein convinced by a law of nature; and as many as have sinned against the written law of God, shall according to that law, receive judgement for their sinnes.

13 For not the hearers of the law are just before God, but the doers of the law shall be justified.For, it is the full and perfect obedience to that law, which shall present a man just before God; it is not a formall profession, or an outward hearing of the law, that p. 159can doe it. Doe this and live, is the voice of the law; not, heare this and live.

For, when the Gentiles,14 For when the Gentiles which have not the law, doe by nature the things contained in the law: these having not the law, are a law unto themselves. which have not the written law of God given unto them, doe by the light of nature, those morall actions, which are contained in the law written, these having not that written law, yet have in their owne brest those rules of equity, which are a law to themselves.

Which give good testimony that they have an inward rule, in very nature of their judgement, both of good,15 Which shew the worke of the law written in their hearts, their conscience also bearing witnesse, & their thoughts the meane while accusing, or else excusing one another. and evill, agreeing with the written law; their consciences also telling them secretly, in their owne bosomes, whether they have done well, or ill; and their thoughts, either excusing, and acquitting them, in doing good; or accusing and condemning them in doing evill.

I say,16 In the day when God shall judge the secrets of men by Iesus Christ, according to my Gospell. so many as have sinned against the light of the law written, shall bee judged by that law, in that great day of Assise, when God shall judge the secrets of all hearts by his Sonne Jesus Christ; according as I have declared unto you, in that holy and infallible message, which I have received from God; and delivered unto you.

Behold, thou hast the honour,17 Behold, thou art called a Iew, and restest in the law, and makest thy boast of God. and privilege to bee called a Jew, (one of Gods antiently chosen people) and testest in this prerogative, which thou hast above other nations, that thou hast the law given to thee; and thereupon makest thy boasts of a more peculiar interest in God.

Thou takest upon thee to bee a teacher of the simple,20 An instructer of the foolish, a teacher of babes, which hast the forme of knowledge, and of the truth in the law. as conceiting, that thou hast all the points of the law laid up in thy brest, and hast full knowledge of all the secrets thereof.

Thou that abhorrest idols, and erecting of false gods,22 Thou that abhorrest Idols, doest thou commit sacrilege? doest thou profane the name of the true God, by robbing him of his due?

For the name of God is ill spoken of among the Gentiles, by occasion of your leud life,24 For the name of God is blasphemed among the Gentiles through you; as it is written. and wicked behaviour, as it is written by the Prophets, Esay, and Ezekiel, concerning your fore-fathers.

But ye say, Wee are circumcised,25 For, circumcision verily profiteth, if thou keepe the law; but if thou be a breaker of the law, thy circumcision is made uncircumcision. and have the seale of Gods covenant in our flesh. Deceive not your selves; this is but an idle vaunt; in vaine shall ye stand upon the outward ceremony of circumcision, whiles yee doe not regard the truth, and substance of that which is signified by it; Did ye live answerably to the Law of God, yee might seeme to have some reason to boast of your circumcision; p. 160but if yee be willing transgressors, and violaters of the law, your circumcision gives you no privilege above the uncircumcised.

26 Therefore if the uncircumcision keepe the righteousnesse of the law, shall not his uncircumcision be counted for circumcision?If he that is uncircumcised do carefully endeavour to doe those things which are required in the law, and shall accordingly doe the morall duties there specified, shall not that man bee all one in account with God, as if hee were circumcised.

27 And shall not uncircumcision which is by nature, if it fulfill the law, judge thee, who by the letter and circumcision doest transgresse the law.And shall not that man which is uncircumcised, if, being onelyonly guided by the light of nature, hee performe those outward acts of morality, which the law requireth, rise up in judgement against thee, who being circumcised, and having the letter of the written law to direct thee, yet livest contrary to the law?

28 For he is not a Iew, which is one outwardly, neither is that circumcision, which is outward in the flesh.If there be a privilege in Judaisme, certainely it is in the truth, and sincerity of that profession: and a man that is truely and spiritually a Jew, or Israelite, must not be esteemed so by the outward marke of circumcision in the flesh; neither is that circumcision worth accounting of, which is onelyonly a cutting off an outward skin.

29 But hee is a Iew, which is one inwardly, & circumcision is that of the heart, in the Spirit, and not in the letter, whose praise is not of men, but of God.But he that would be a true Israelite, or Jew indeed, must be such inwardly; being cleansed from all corrupt affections, and freed from all superfluity of maliciousnes. And that circumcision must bee inwardly in the heart, & soule, & spirit, (in cutting off the uncleane fore-skin thereof,) & not a literall & outward circumcision of the flesh, which shall ever carry acceptance from God; it may be, this bodily circumcision may amongst men bee deemed a marke of honour; but with God, no circumcision can looke to receive allowance, but the spirituall.

CAP. III.

1 What advantage then hath the Iew; or what profit is there of circumcision?WHat privilege then hath the Jew above the Gentile? or what profit is there of circumcision, more than of uncircumcision; if all the praise and advantage thereof be inward, which may bee as well incident into a Gentile, as into a Jew?

2 Much every way: chiefely because that unto them were committed the Oracles of God.Yes doubtlesse, there are great privileges in many respects, but chiefely in this; that unto that nation, and people, were the Oracles of God committed; with them was the covenant made, to them was the law delivered; and unto their trust and custodie were the holy Scriptures deposited.

p. 161But alas, you will say;3 For what if some did not beleeve? shall their unbeleefe make the faith of God without effect? What are they the better for these Oracles of God, if they have rejected them carelessely, through their unbeleefe, and have made themselves unworthy of these favours? But I say againe; Grant that many of them did not beleeve; shall their infidelity bee any hinderance to the performance of the faithfull promises of God? shall not hee make his word good to his chosen ones, because some of the nation have failed of their duty to him?

God forbid: yea, whatsoever become of men,4 God forbid: yea, let God be true, but every man a lyar, as it is written, That thou mayest be justified in thy sayings, and mightest overcome when thou art judged. who are all falshood, and vanity, let the truth of God, and all his words, and promises stand firme and inviolable for ever; according to that of the Psalmist. That thou mayest be declared to be most true, and just in all thy sayings; and whensoever any of thine actions are scanned, maiest goe away with the glory of a perfect, and irreprehensible justice.

But if this bee all, that,5 But if our unrighteousnes commend the righteousnes of God, what shall we say: Is God unrighteous, who taketh vengeance? (I speake as a man.) God lookes to bee glorified by men, and (as he pleases to order matters,) hee turnes the wickednesse of men, to the praise of his justice; since his justice doth most appeare in punishing the wickednesse of men; what shall we say? Is God unrighteous in punishing men, for that by which his justice is glorified? (I speake after the carnall manner of mens reasoning.)

God forbid;6 God forbid: for then how shall God judge the world. that the Judge of all the world should bee unrighteous. No; farre bee that from the least of our thoughts; for how should he order and compose all the affaires of the earth and heaven, if hee himselfe were not absolutely righteous?

For,7 For if the truth of God hath more abounded, through my lye, unto his glory; why yet am I also judged as a sinner? (saith the wicked man) if the truth of God bee more magnified, and made more conspicuous, and so more glory accrews to his name by my lye, in that my falshood and injustice is the matter for his justice to worke revenge upon, what reason is there, that I should be punished, who have occasioned this further glory to God; and should be proceeded against as an offender?

And why should wee not rather take up that resolution, which some have slanderously cast upon us,8 And not rather, as we be slanderously reported, and as some affirme that wee say; Let us doe evill, that good may come; whose damnation is just. by lewd and false reports; affirming, that we say, Let us doe evill, that good may come of it: So that the event bee good, it matters not what our actions be; such wicked calumnies are cast upon us, by the depraving tongues of false accusers, who shall receive just damnation for this slander of the Gospell.

What then,9 What then? are we better than they? No, in no wise: for we have before proved both Iewes and Gentiles, that they are all under sinne. if there bee prerogatives that we Jewes have, above the Gentiles, are we better than they? or p. 162have we cause to pride our selves, as being in an happier condition? No, in no wise; for we have before proved, that all, both Jewes and Gentiles are in the state of sin; and, thereby lyable to the wrath of God, and everlasting damnation.

13 Their throat is an open sepulchre.See Psal. 5.9.

The poyson of Aspes is under their lips.See Psal. 140.3.

19 Now wee know that what things soever the law saith, it saith to them who are under the law: that every mouth may bee stopped, and all the world may become guilty before God.But ye are now ready to say, that these accusations and reproofes are not meant to you Jewes, but to other profane and wicked nations. Be not deceived, whatsoever the Spirit of God saith in the Scriptures, it speaketh to them unto whom that word of God was given; and therefore more especially to the people of the Jewes; intending that by these generall taxations of mans wickednesse, every mouth should be stopped; & that all the world should be convinced, as giulty before God.

20 Therefore by the deeds of the law, there shall no flesh bee justified in his sight: for by the law is the knowledge of sinne.Therefore, certainly, since all mankinde is thus corrupted, it must needs follow, that no man can bee justified, and acquited before God, by those workes, which he can pretend to doe, answerable to the law of God; for the law rather bindes us over to death, in that the onelyonly effect thereof is to shew us our sins, & to convince us of it; and thereby to lay us open to the wrath of God.

21 But now the righteousnesse of God without the law is manifested, being witnessed by the law, and the Prophets.But now, if any man would know how hee may come to stand righteous before God; the case is fully cleared; there is an Evangelicall righteousnesse, which consists not in the workes of the law; which is confirmed by the testimony of Gods Spirit, both in the Law, and the Prophets.

22 Even the righteousnesse of God, which is by faith of Iesus Christ unto all, and upon all them that beleeve; for there i… no difference.Even the righteousnesse both given, and accepted of God, which is by faith in Jesus Christ; which faith, is that effectuall instrument, whereby wee receive, apprehend, apply Christ, who is true, and perfect righteousnesse unto all them that beleeve, whether Jewes or Gentiles; for, herein God maketh no difference at all.

23 For all have sinned, and come short of the glory of God.For, both all men have sinned, and come short of that perfect obedience, whereby they should glorifie God, and of that justce, which God accounts onelyonly, and truely glorious; and therefore have need of a Saviour.

24 Being justified freely by his grace, through the redemption that is in Iesus Christ.And, being in this case, have no way to bee justified, but by his gracious, and free acceptation, and acquitall wrought and obtained by the redemption that is in Jesus Christ.

p. 163Whom God the Father hath ordained,25 Whom God hath set forth to bee a propitiation through faith in his bloud, to declare his righteousnesse for the remission of sinnes that are past, through the forbearance of God. and set forth to bee that Mediator, who should make a full atonement for mankinde, through faith in his bloud; and who should make knowne, and apply that his alsufficient satisfaction, for the remission, even of those sinnes, which were committed before his comming in the flesh; the expiation whereof could not bee made by any legall sacrifices, but onelyonly by his oblation and death, which was prefigured thereby; this was the meanes to doe away those sinnes, which God in his mercy, would not take speedy revenge of, but graciously reserved them to bee purged by the bloud of his Sonne.

And not onelyonly to make knowne this mercy to those that are gone, and past, but also, to declare unto us,26 To declare, I say, at this time his righteousnes that he might be just, and the justifier of him which beleeveth in Iesus. at this time, and to all that shall come after us, unto the end of the world, what is the onelyonly meanes of our standing righteous before God, even faith in Christ, that thus, he might be approved to be both most just in himselfe, in accepting of none but those that are righteous; and also a justifier of every one (and him alone) that beleeveth in his Sonne Jesus.

What cause of boasting then can any of us have in our selves, whether Jewes or Gentiles? if Gentiles,27 Where is boasting then? it is excluded: by what law? of workes? nay, but by the law of faith. in our civill justice; and if Jewes, in our just workes? surely none at all. All boasting is utterly excluded: but how, or upon what ground is our boasting excluded? surely, not upon the ground of our workes: for, if by our workes we could fulfill the law, wee should have cause of boasting in our selves; but upon the ground of faith; for now that we are justified thereby, upon the free acceptation of God, we have no cause at all to boast in our selves, but in him alone.

Let this conclusion therefore bee firmely set downe,28 Therefore we conclude, that a man is justified by faith, without the deeds of the law. that a man is justified, not by the workes of the law, but by faith onelyonly.

Neither is this justification proper, and peculiar to one nation onelyonly,29 Is hee the God of the Iewes onelyonly? is he not also of the Gentiles? yes, of the Gentiles also. but is common to the beleevers of all nations, thorow the world; never thinke therefore that this mercy is confined to the Jewes onelyonly; no, the grace of God is not limited to them onelyonly; God is not the God of the Jewes, but of the Gentiles also.

Seeing it is one, and the same God, whose goodnesse extendeth, and inlargeth it selfe to all;30 Seeing it is one God, which shall justifie the circumcision by faith, & uncircumcision through faith. and makes no more difference betwixt Jewes and Gentiles, but that he justifies the Jewes by faith, and through faith the Gentiles, which as they are all one in effect, so his mercifull act of justification is one, and the same in both.

p. 16431 Doe wee then make void the Law through faith? God forbid: yea, we establish the law.Do we then, because wee teach that men are justified by faith, and not by the workes of the Law, make void the Law, through faith, as if therefore it were of no use, because wee can obtaine no perfect righteousnesse by it? God forbid; yea rather, our faith establisheth the Law, in that it obtaineth that grace, whereby the law is fulfilled; for so much as the Spirit of God, which dwels in our hearts by faith, inableth us to walke according to the Law.

CAP. IV.

1 What shall wee say then? that Abraham our father, as pertaining to the flesh, hath found.THere is but one way of justification; as it was with Abraham, who was our father according to the flesh, so it is with us; and how will you then say, that the case stood with Abraham? had he no benefit by his workes?

2 For if Abraham were justified by workes, hee hath whereof to glory, but not before God.Surely I must needs yeeld the case alike in all; and as for Abraham, therefore if hee were justified by the merit of his workes, he had cause to glory in himselfe; and not in God; but hee never sought to glory in himselfe, but in God onelyonly; and therefore he was justified not by workes, but by faith.

3 For what saith the Scripture? Abraham beleeved God, and it was counted unto him for righteousnesse.For what saith the Scripture? Abraham beleeved God in his promises, and that faith of his apprehending Christ, which was promised, was accounted unto him by God for righteousnesse; so as Abraham upon his beleefe, was reputed no lesse righteous, then if hee had fulfilled the law.

4 Now to him that worketh is the reward not reckoned of grace, but of debt.Now, this reputing just must needs be an act of favour, and grace; whereas to him that earneth ought by working, the recompence is given, not out of grace and favour, but as of due debt.

6 Even as David also describeth the blessednesse of the man, unto whom God imputeth righteousnesse without works;And David also, whose authority is justly sacred amongst you, so describes our righteousnesse, as one that meant to exclude workes from the power of justifying; for when hee would set forth the blessednesse of a man justified before God, hee describes him by the imputing of righteousnesse without workes;

7 Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered.Saying, blessed are they whose iniquities are forgiven, and whose sinnes are covered; and not, blessed are they whose good workes are many and great.

9 Commeth this blessednesse then upon the circumcision onelyonly, or upon the uncircumcisiō also? for we say, that faith was reckoned to Abraham for righteousnesse.That ye may well see this righteousnesse, and blessednesse is not by works, but by faith, consider, that circumcision is the first worke that is required under the law, and that this blessednesse belonged to Abraham, not upon his circumcision, but before, even in his uncircumcision; p. 165For wee say, that Abrahams faith was accounted to him for righteousnesse.

But when and in what estate was it so accounted to him? when hee was circumcised;10 How was it then reckoned? when he was in circumcision; or in uncircumcision? not in circumcision, but in uncircumcision. or whiles he was uncircumcised? ye are easily able to satisfie your selves in this; and know, that it was not when he was circumcised; but long before, even when he was uncircumcised.

And hee received this outward marke,11 And he received the signe of circumcision, a seale of the righteousnesse of the faith which he had, yet being uncircumcised: that hee might be the father of all them that beleeve, though they be not circumcised, that righteousnesse might bee imputed unto them also. and signe of the Sacrament of circumcision, as a seale and full confirmation of that faith which he had before, whiles he was uncircumcised; God would therefore have him justified by faith before hee was circumcised, that hee might be the father of all that are faithfull, though uncircumcised; that his example might shew, that righteousnesse is and may be so imputed unto them also, without any outward circumcision.

And that hee might be the father of the circumcised,12 And the father of circumcision, to them, who are not of the circumcision onelyonly, but also walke in the steps of that faith of our father Abraham, which he had being yet uncircumcised. of those (I meane) which are not onelyonly outwardly, and formally circumcised, but truly and inwardly, and who live the life of that faith which Abraham had being yet uncircumcised.

For the promise that was made to Abraham of the inheritance of the land of Canaan (by which a better inheritance was figured) was not made to Abraham,13 For the promise that hee should be the heire of the world, was not to Abraham, or to his seed through the Law; but through the righteousnesse of faith. because he had merited it, by keeping the law, but because hee had beleeved God, and had obtained the righteousnesse of faith.

For if they which trust to the fulfilling of the law,14 For if they which are of the law be heires, faith is made void, and the promise made of none effect. be heires of the spirituall blessings of God, and so the inheritance come by workes, then faith is to no purpose, neither is there any use of it; and so those promises, which are made to the beleever are vaine and uselesse; neither could any heart finde comfort or assurance in it selfe; for as much, as it should be convinced in it selfe of an impossibility of keeping the law, and thereby of attaining eternall life.

Because howsoever to those which are upright,15 Because the Law worketh wrath, for where no law is there is no transgression. and perfect, the law might, and would shew the true way of life, yet to those that are sinfull and corrupt (as now all mankinde is) it doth nothing, but aggravate their evill condition; for whiles it shewes them what they ought to doe, and gives them not strength to do it, it impleads them guiltie before the judgement seate of God; since that having the knowledge of our dutie, and not performing it we runne into greater condemnation; for, if that p. 166man sinne, which is not acquainted with the written Law of God, his sinne must needs be much lesse, then his, who doth knowingly, and wilfully offend.

16, 17 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 onelyonly which is of the Law, but to that also which is of the faith of Abraham, who is the father of us all: (as it is written, I have made thee a father of many nations,) before him whom hee beleeved, even hee who quickeneth the dead, and calleth those things which bee not, as though they were.Therefore, since if the inheritance were by workes, faith were of no use, and the promises to no purpose, I do justly conclude, that it is of faith, that it might be of Gods grace, and not of our earning, and that the promise might stand in full force to all the seed of faithfull Abraham, not onelyonly to the Jewes, which stand upon the priviledge of the law, but to all those of Jewes and Gentiles, which follow the faith of Abraham, who is the father of all us beleevers, in what nation soever; as it is written, I have made thee a Father of many nations. The father, I say, of us all, not naturall but spirituall, not in respect of flesh, but in respect of that interest in that God, in whom hee beleeved; confidently relying upon the promise of that God, who (hee well knew) was able to quicken the dead, and by his mighty word, is able to make those things to be which are not.

18 Who against hope, beleeved in hope, that hee might become the father of many nations, according to that which was spoken, Such shall thy seed be.Who, when there was no cause or reason at all (in nature) why he should hope, yea, when all things seemed to crosse the possibility of any hope, yet even then beleeved that hee should have the honour of being the father of many nations, according to that word which God had said unto him: That his seed should be as the starres of heaven.

19 And being not weake in faith, hee considered not his owne body now dead, when hee was about an hundred yeares old, neither yet the deadnesse of Sarahs wombe.And being strong, and vigorous in faith, he regarded not the impotencie of his owne body, which was, as it were, dead in respect of any desires or powers of generation; being now about an hundred yeares old; neither yet the deadnesse of Sarahs wombe, which was long before past the ordinary possibility of conception.

22 And therefore it was imputed to him for righteousnesse.And therefore this faith of his in the truth of Gods promises was accepted of God in lieu of perfect righteousnesse.

23 Now it was not written for his sake alone, that it was imputed to him.Now this case was not intended to be Abrahams alone, neither was it recorded of him onelyonly, that his faith was so imputed to him.

24 But for us also, to whom it shall be imputed, if wee beleeve on him, that raised up Iesus our Lord from the dead.But it is meant to be extended unto all us the sonnes of faithfull Abraham, to whom there shall be the like imputation of faith to righteousnesse, if wee do truly beleeve in that God, who raised up Jesus our Lord, from the dead.

25 Who was delivered for our offences, and was raised againe for our justification.Who was delivered to death, for the full satisfaction for all our sinnes; in that he paid for us that debt, which wee were never able to have discharged; and was raised up from the dead for our justification; in that hereby he p. 167hath fully declared hinselfe to have conquered death and hell, and to have atchieved that great worke of reconciling God the Father unto us.

CAP. V.

THerefore being justified by faith,1 Therefore being justified by faith, wee have peace with God, through our Lord Iesus Christ. as laying hold on that Christ, in and by whom God is satisfied and appeased towards us; we have peace with God (who before were, through our sinnes, utter enemies to him) by the meanes of the same Jesus Christ our Lord.

By whom also, besides our peace,2 By whom also wee have accesse, by faith, into this grace, wherein wee stand, and rejoyce in hope of the glory of God. wee have accesse by the same faith, into the grace and favour of God, wherein we stand, being beloved of him, as deare children, and do rejoyce in the comfortable expectation of the possession of the glory of God, which is laid up for us.

And not onelyonly do wee rejoyce,3 And not onelyonly so, but wee glory in tribulations also, knowing that tribulation worketh patience. and glory in the comfortable assurances of his favour, and salvation; but we rejoyce also in our very tribulations; which are the onelyonly miseries, and heart-breakings unto carnall mindes: yet in these we can finde pleasure, and cause of joy; not in themselves so much, as in their issue, and fruitfull effects; as knowing that tribulation in Gods children worketh patience:

And patience experience of Gods mercifull sustentation and aid; and experience, hope4 And patience, experience: and experience, hope: of his further mercy, and seasonable deliverance.

And hope disappointeth us not; because the sense and comfortable assurance of that love wherewith God embraceth us, is shed abroad in our hearts, by the holy Ghost, which is given unto us.5 And hope maketh not ashamed, because the love of God is shed abroad in our hearts by the holy Ghost, which is given unto us.

For, when wee were yet in our sinnes,6 For when wee were yet without strength, in due time, Christ dyed for the ungodly. and therefore utterly unworthy, and (as it were) uncapable of his favour; even then, Christ our mercifull Saviour, dyed for us, wretched and ungodly men.

Wherein that gracious redeemer shewed his wonderfull goodnesse, and mercy to mankinde,7 For scarcely for a righteous man will one die: yet peradventure, for a good man some would even dare to die. beyond all example; for scarcely will any one be content to dye for the best deserving, and most righteous man; and yet, it is possible that for a good man and deare friend, some one would dare to dye.

But God commendeth his love to us (above all the conceit, or practise of men) in that,8 But God commendeth his love towards us, in that, whiles wee were yet sinners, Christ died for us. whiles wee were yet sinners, and therefore enemies unto him, yet even then Christ dyed for us.

p. 1689 Much more then being now justified by his blood, wee shall be saved from wrath through him.How much more, then, being now accepted of him, as friends and sonnes, and justified by his blood from all our sinnes, shall wee be saved from the wrath of God, and all the effects, and consequents thereof, by and through him.

11 And not onelyonly so, but wee also joy in God through our Lord Iesus Christ, by whom we have now received the attonement.And not onelyonly have wee this fruit of his mercy, to be saved, and secured from wrath, but wee do also further joy in God, through our Lord Jesus Christ, by whom our happy reconciliation with God, is made and perfected.

12 Wherefore, as by one man sinne entred into the world, and death by sinne, &c.Wherefore, as by one man, even our first parent Adam, sinne entred into the world, and death by sinne, as the due reward thereof, &c.

For, let no man thinke that sin began to have his being together with the Law;13 For untill the Law sinne was in the world, but sinne is not imputed when there is no law. no, sinne was before there was any written Law to forbid it; and the same acts which are forbidden in the Law, were both formerly done, and formerly sinfull; But sinne was not so knowne, and acknowledged by the committers of it; nor so strictly and severely imputed to them, by God, as it was, and is, since the Law was given.

14 Neverthelesse, death raigned 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.Neverthelesse, that sinne was in the world before, appeares sufficiently, in that death, which is the effect of sinne, raigned and raged over all mankinde, even from Adam, the first man, till Moses, under whom the Law was given; raigned, I say, even over very infants, that had not actually sinned, as Adam did, and over those ignorant Gentiles, that had not received a direct prohibition, as Adam had; which Adam is the type, and figure of that second Adam, who was to come; in that the first Adam was the originall of our naturall, and earthly being; the second Adam of our spirituall, and heavenly; and as by the first sinne came into the world, so, by the second, came righteousnesse.

15 But not as the offence, so also is the free gift; for if through the offence of one, many be dead, &c.But yet, the resemblance betwixt the first, and second Adam, is not so exquisite, as that it admitteth not many differences and exceptions: I grant there is much difference betwixt the bringing in of sinne by the one, and of grace and righteousnesse, by the other; but this difference is to the advancement of Christs part; for the grace of Christ is much more powerfull to justification, and salvation, then the sinne of Adam was to condemnation: insomuch as the author of that grace is more potent, then the meanes of that depravation; If therefore through the offence of one, many be dead, much more, &c.

16 And not as it was by one that sinned, so is the gift: for the judgement was by one to condemnation: but the free gift is of many offences unto justification.There is besides a difference of the extent of the sinne in the one, and the gift of the other; that gift doth more p. 169inlarge it selfe, then that sinne; one sinne did in the just judgement of God binde us over to condemnation; but the free gift and grace of God acquites us from many sinnes, unto justification.

For, if by one mans offence (who was the first Adam) death, through the meanes of that man had power over all mankinde; much more shall the grace and gift of righteousnesse of Jesus Christ,17 For if by one mans offence, death reigned by one, much more they which receive abundance of grace, and of the gift of righteousnesse, shall reigne in life by one Iesus Christ. (God and man,) obtaine eternall life, unto all them which have received abundant mercy from him.

So by the righteousnesse of one (which is Christ Jesus) the free gift of grace,18 Even so by the righteousnesse of one, the free gift came upon all men unto justification of life. and righteousnesse came upon all men (if onelyonly they beleeve) unto that full justification which shall be to their everlasting life.

For, as by the disobedience of one man,19 For as by one mans disobedience many were made sinners: so by the obedience of one, shall many be made righteous. all the many sonnes of Adam are made sinners, by the imputation of his sinne, to all his posterity, and by that infection which he transmitted unto them; so by the obedience of one (which is Christ) shall all his many faithfull ones be made righteous; both by the imputation of his justice, and by the worke of his Spirit, graciously renuing, and sanctifying them.

Moreover, the law was in his due time given by God,20 Moreover, the Law entred, that the offence might abound: but where sinne abounded, grace did much more abound. unto man, that sinne might be knowne to be, as it is, unmeasurably sinfull; and might be acknowledged hainous; and withall, not without the gracious, and wise counsell of God, who meant, from the greater hainousnesse of sinnes to winne so much more glory, and praise to his mercy; in that, where sinne abounded, his grace did much more abound in the remission thereof, and deliverance therefrom.

That as sin had prevailed over all mankind,21 That as sinne hath reigned unto death, even so might grace reigne through righteousnesse unto eternall life, by Iesus Christ our Lord. to bring upon him a double death, both spirituall, and bodily; so might his grace, through the righteousnesse of his Sonne Jesus Christ, be effectuall to restore man to eternall life.

CAP. VI.

WHat then?1 What shall wee say then? shall wee continue in sinne, that grace may abound? shall wee make so ill use of the mercy of God, as that, because where sinne abounds, grace abounds much more, therefore we should resolve to continue in sin, that we may have so much more use, and improvement of grace?

God forbid; no, this purpose of sinning, and grace,2 God forbid: how shall we that are dead to sinne, live any longer therein? cannot stand together; for, where grace hath wrought upon the heart, there we are dead to sinne, by the power thereof; and, if we bee dead to it, how should we live longer in it?

p. 1703 Know yee not, that so many of us as were baptized into Iesus Christ, were baptized into his death?Know yee not, that so many of us, as were baptized into Jesus Christ, have the full efficacie of Christs death sealed up unto us, and by vertue thereof die unto our sinnes?

4 Therefore wee are buried with him by baptisme into death, that like as Christ was raised up from the dead, by the glory of the Father: even so wee also should walke in newnesse of life.Yea, our baptisme doth not onelyonly represent unto us our death to sinne, by the power of his death, but our buriall also; and the continuance of that state of the death of sinne, in us, and our rising againe to newnesse of life; that, like as Christ was raised up from the dead, by the omnipotent power of God; even so, wee should by the power of his Spirit, bee raised from the grave of our sinnes, to walke before him in the new life of holy obedience.

5 For if we have bin planted together in the likenesse of his death: we shall also bee in the likenesse of his resurrection.For, if wee be so grafted in him, as that the power of his death, workes the like effect in us, that it did in him; so also shall the same engrafting conveigh unto us the same vertue of his resurrection, that wee should also rise by, and with him, from the grave of our sinnes.

6 Knowing this, that our old man is crucified with him, that the body of sinne might be destroyed, that henceforth wee should not serve sinne.Knowing this, that this corrupt nature of ours, our unregenerate part, is crucified and dead together with him, and by the power of his death, that the whole bulke of our maliciousnesse, and depravation might bee so farre destroyed, as that, howsoever we may be drawne to sinne, yet wee should not serve sinne any more.

7 For he that is dead, is freed from sinne.For he that is dead to sinne, is freed from any further dominion of sinne.

8 Now if we be dead with Christ, wee beleeve that wee shall also live with him.Now, if we being in Christ, died also with, and in him, wee have reason to beleeve that wee have no lesse part in his resurrection, and life also; so as we both doe, and shall live with him.

9 Knowing that Christ being raised from the dead, dieth no more: death hath no more dominion over him.Knowing therefore, that Christ being raised from the dead, and triumphing over death, in that his resurrection yeeldeth not to death any more, nor suffereth death (thus by him vanquished) to have any more power over him.

10 For in that he died, hee died unto sinne once: but in that hee liveth, hee liveth unto God.For, in that he died, he died but once for the destroying of sinne; but in that hee liveth, hee liveth with God for ever, a life immortall and glorious.

11 Likewise reckon ye also your selves to be dead indeed unto sinne, but alive unto God, through Iesus Christ our Lord.Likewise, yee that are regenerate, must make account that yee are, by the vertue of his death, dead unto sinne, but alive unto God, through Jesus Christ our Lord, who hath raised us up to the life of new obedience, by the power of his resurrection.

12 Let not sinne reigne therefore in your mortall bodie, that yee should obey it in the lusts thereof.Let not sinne therefore, which is thus dead in you (or at least, hath received his deaths wound) rule, & reigne, p. 171as a Tyrant, in these mortall bodies of yours, so as that ye should obey it in the lusts, and sinfull motions thereof.

Neither doe yee yeeld over the members of your bodies, and the faculties of your soules,13 Neither yeeld yee your members as instruments of unrighteousnesse unto sinne: but yeeld your selves unto God, as those that are alive from the dead, and your members as instruments of righteousnesse unto God. as instruments and weapons of unrighteousnesse, to serve under the command of sin; but yeeld up your selves wholly to the service of God, as those that are for this purpose raised up from the dead; and let all the parts & faculties of your bodies, and soules, bee imployed as weapons, to fight under the command of God, for righteousnesse.

For,14 For ye are not under the law, but under grace. yee are not under the condemning power of the law; but, under the grace, and mercy of God accepting you in Christ.

What then? shall wee therefore take liberty to sinne,15 What then? shall we sinne, because wee are not under the law, but under grace? God forbid. because the law hath no power to condemne us for sin, and wee are assured of grace and mercy from God? God forbid.

Know ye not that there is such a contrariety betwixt God and sinne, that ye cannot possibly serve both.16 Know yee not that to whom yee yeeld your selves servants to obey; his servants yee are to whom ye obey; whether of sin unto death, or of obedience unto righteousnesse? Certainely, every man must obey that master whom hee serves, whether it bee sinne, which will pay him with death; or, whether righteousnesse, which will pay his obedience with life and glory.

But for you, God bee thanked, that,17 But God be thanked that yee were the servants of sinne: but yee have obeyed from the heart, that forme of doctrine which was delivered you. howsoever yee were once the servants of sinne; yet now; yee are freed from that bondage, and have willingly obeyed from the heart, that doctrine of the Gospell, which was delivered unto you.

Being then set free from the servitude of sinne,18 Being then made free from sinne, ye became the servants of righteousnesse. yee became the voluntary, and chearefull servants of righteousnesse.

I use this familiar similitude of service and freedome,19 I speake after the manner of men, because of the infirmity of your flesh: for as yee have yeelded your members servants to uncleannesse, and to iniquity, unto iniquitie, even so now yeeld your members servants to righteousnesse, unto holinesse. beeause I would descend to your weake capacity, that by these secular, and civill things, yee might understand the spirituall. Let me therefore exhort you, that, as ye have yeelded over your bodies, and soules to be servants to uncleannesse, and all kinde of iniquity, from one degree thereof to another; even so now, that yee would contrarily yeeld over those your soules, and bodies, to be the servants of righteousnesse, that ye may bee wholly purged from your corruptions, and consecrated to the service of God.

For, when ye were the servants of sinne,20 For when ye were the servants of sinne, yee were free from righteousnesse. yee had nothing to doe with righteousnesse; neither had that any p. 172duplicate page p. 173duplicate page p. 174duplicate page p. 175duplicate page p. 172tye over you to hold you in, within any compasse of obedience.

21 What fruit had yee then in those things, whereof ye are now ashamed? for the end of those things is death.Then yee ran wild, and loose, according to your owne vaine and sinfull lusts; but now, when yee looke backe upon that lawlesse condition, bethinke your selves what fruit or benefit yee found in those wayes of wickednesse, whereof ye are now ashamed. Alas! what good was to be hoped for from them, whose end is nothing but death and damnation?

22 But now being made free from sinne, and become servants to God, yee have your fruit unto holinesse, and the end everlasting life.But now, contrarily, being set free from the service of sinne, & being admitted to be the servants of God, ye have abundance of contentment hereby; and this estate yeelds you the most comfortable, and sweet fruit of holinesse here, and of eternall life, hereafter.

23 For the wages of sinne is death, but the gift of God is eternall life.Now therefore, compare the issue of both these services together; and yee shall easily see which master to serve, and obey. The wages that sinne shall pay you in the end, is death, both of body and soule: but the gift that God bestowes upon his followers, is eternall life, through Jesus Christ our Lord.

CAP. VII.

THat ye may therefore fully understand in what termes ye stand with the law;1 Know ye not brethren (for I speake to them that know the law,) how that the law hath dominion over a man, as long as he liveth. I shall make use of that similitude of the husband and wife, which is most plaine and familiar. Know yee not therefore brethren (for I speake to those Jewish Christians that doe well know the law) that the Mosaicall law hath dominion over any man, that is subject unto it, so long as the said law is in force?

2 For the woman which hath an husband, is bound by the law to her husband, so long as hee liveth; but if the husband bee dead, shee is loosed from the law of the husband.Take the instance of an husband and wife; let the husband be the law, let us converts to Christianity, be the wife; so then, the woman which hath an husband is bound by the law to live with her husband, and to be subject unto him, so long as hee liveth; but if her husband bee once dead, shee is loosed from any further bond to her husband, or observance of him.

3 So then, if while her husband liveth, shee bee maried to another man, &c.If then whiles her husband is alive, shee takes her owne libertie, to forsake her husbands bed, and to marry with another man, &c.

4 Wherefore my brethren, ye are also become dead to the law, by the body of Christ, that yee should bee maried to another, even to him who is raised from the dead, that wee should bring forth fruit unto God.Even so it is with you, my brethren, whiles the law lived, and stood in his full force, and vigour, yee were bound to hold you close unto it, and to observe it with all care, and due respects; but now, that the Mosaicall p. 173law is dead to you (and you to it) by that alsufficient sacrifice, which Christ offered up in his flesh, for us; yee are now discharged from the law, and are free to be maried to another, even to Christ, the Sonne of God, who is raised from the dead; that wee should upon our happy marriage with him, bring forth fruit unto God.

For which better fruit, wee have both more occasion,5 For when we were in the flesh, the motions of sinnes, which were by the law, did worke in our members, to bring forth fruit unto death. and better helpes than we formerly had; for whiles wee were carnall, and under the power of the law, the motions of our sinfull, and corrupt nature tooke occasion by the law, to stirre us unto evill; and accordingly drew from us those effects which did justly procure our eternall death.

But now,6 But now wee are delivered from the law, that being dead wherein wee were held, that wee should serve in newnesse of spirit, and not in the oldnesse of the letter. wee are delivered from that miserable servitude, and hard exaction, and wofull curse of the law; that rigorous and cruell bondage under which wee were held, being expired, that we should lead a new life, with our husband Christ Jesus, and should serve him in that sanctity, and reall obedience, which is wrought by the Spirit of renovation in us, and not in the outward and fashionable knowledge of the law, without any true change of the heart.

What shall we say then?7 What shall we say then? is the law sinne? God forbid: nay I had not knowne sinne, but by the law: for I had not knowen lust, except the law had said: Thou shalt not covet. If there be a kinde of necessity to bee delivered from the law; and the motions of sinne working in us, by the law bring forth fruit unto death: it should seeme that the law is sinne, and that it is not onelyonly unprofitable, but exceeding mischeivous, and pernicious to the soule. Nay, God forbid we should so thinke: the law doth not cause sinne, but it discries it, and shewes the hainousnesse of it; for I had not knowne, or observed lust to bee a sinne, if the law had not said; Thou shalt not covet: some grosse outward actions might be easily discernable to be foule, and sinfull: But for this secret concupiscence of the heart, I could not have discovered it to bee that, which it is, sinne; had it not beene for the light of Gods law.

Indeed the law was given,8 But sinne taking occasion by the commandement, wrought in mee all manner of concupiscence; for without the law, sinne was dead. for the forbiddance and restraint of sinne, and ought to have that use in us; but through our corruption it falls out contrarily, that the law, shewing and inhibiting sinne, and not giving power to avoid and restraine it, gives occasion to our impetuous desires, and lusts, so much more eagerly to pursue forbidden pleasures: for had not the law strictly restrained us from the yeildance unto sinne, sinne had not had such force to put it selfe upon us.

Take me, if you please, for an example: for I,9 For I was alive without the law once, but when the commandement came, sinne revived, and I died. before I inquired carefully into the law, lived in a free, and carelesse p. 174security, making no difference of my actions; but, when once I came to take notice of the commandement, which restrained and forbad my sinfull lusts, and affections; now, my corruptions began to gather head, and, as it were, seemed to receive a new life, and vigour. So as I, by the force of them, fell into a spirituall death, and lay under that miserable estate.

10 And the commandement which was ordained to life, I found to bee unto death.And so that commandement, which was ordained to be a rule of life, and (if I could have kept it) a meanes of life also, I found to be unto me, (through my owne corruption) an occasion of death.

So also verse 11.

13 Was that then which is good, made death unto me? God forbid: but sinne that it might appeare sin, working death in mee by that which is good, that sinne by the commandement might become exceeding sinfull.Was then the law, which is good, turned evill, and, in its owne nature deadly unto mee? God forbid; the fault is not in the law, but in my owne depravednesse; for sinne, that it might appeare every way like it selfe, harmefull and deadly, wrought death in me, by occasion of that law, which is in it selfe good, and holy: so as hereupon, that sinne, which in the time of my security seemed not worthy of any note, appeared to bee exceedingly foule, and sinfull.

14 For wee know that the law is spirituall: but I am carnall, sold under sin.For the law (we know) is an heavenly, spirituall, and divine thing, and therefore is not of an hurtfull, and killing nature; but I am an earthly, carnall, and sinfull creature (as of my selfe) altogether given up to the power of sinne, and as it were sold under it, to an hard, and cruell servitude.

15 For that which I doe, I allow not: for what I would, that doe I not, but what I hate, that doe I.And even now, in the state of my regeneration, I am divided in my selfe; for that which I doe, (as being overcome with the force of my corruptions) I allow not, as renued; for, that good which I would doe, upon the good motions of Gods Spirit in mee, that I doe not; but that which in my spirituall, and regenerated part I hate, that through the sway of my carnall affections, I doe.

16 If then I doe that which I would not, I consent unto the law, that it is good.If then my inordinate affections carrie me to doe the thing, which I would not doe, and I finde a reluctance in my selfe against it; this very strife that is in me, shewes, that I am sufficiently convinced, that the law (which forbids this that I doe) is good.

17 Now then it is no more I that doe it, but sinne that dwelleth in me.Now then, it is no more I (who am a spirituall, and renued person) that doe this evill, but it is that corrupt nature, which dwelleth in mee; for I doe it not with the whole sway of my will, but my prevalent corruption is guiltie of it.

p. 175For, I know, that in me, that is, in my nature,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 performe that which is good, I finde not. as it is in it selfe, & of it selfe, there dwelleth no goodnesse at all; for I can (so long, and so farre as I follow the motion of Gods Spirit) indeed will that which is good; but, as I am carried away with the frailty of my flesh, how to performe that good, which I will, I finde no power at all.

Now,20 Now if I doe that I would not, it is no more I that doe it, but sinne that dwelleth in me. if I bee drawne so with the force of my remaining corruption, that I doe unwillingly commit that sinne which I would not, it is no more I (the regenerate man) that doe it; but that wicked nature of mine, which dwelleth in me.

I finde then a kinde of forceable power of secret corruption, lurking within me, which so drawes me awrye,21 I finde then a law, that when I would doe good, evill is present with me. that when I would doe good, I am in the meane while declined to evill.

For I delight in the law of God,22 For I delight in the law of God, after the inward man, &c. as I am a regenerate man, &c.

But I see and feele another secret power of corruption, striving,23 But I see another law in my members, warring against the law of my minde, and bringing me into captivitie to the law of sinne, which is in my members. and fighting against the powerfull inclination of my regenerate part; and so prevayling oftentimes with me, as that I am over-carried by that sway of sinne, which is in my corrupted nature.

Oh that I, wretched man that I am,24 Oh wretched man that I am, who shall deliver mee from the body of this death? might once bee delivered from this masse of inward corruption, which dwells in this mortall, and sinfull flesh of mine.

But, in the meane time,25 I thanke God, through Iesus Christ our Lord. So then, with the minde, I my selfe serve the law of God: but with the flesh, the law of sinne. howsoever I am much cumbred, and vexed with these inbred, and stubborne corruptions of mine; yet, have I no cause to bee too much dejected herewith; but rather to rest patiently, and contentedly upon the mercy of God, and to bee heartily thankefull unto him, through Jesus Christ our Lord: for this grace that hee hath wrought in mee, to struggle against these my wicked corruptions, and in some good measure, to master, and overcome them. So then, in that I am renued, I give my obedience to the powerfull motions of Gods Spirit; but in that I am unregenerate, and carnall, I am carried to the obedience of those sinfull motions, which my vitious nature is ready to suggest unto me.

p. 176CAP. VIII.

1 There is therefore now no condemnation to them which are in Christ Iesus, who walke not after the flesh, but after the spirit.SUch is the case, not of my selfe onelyonly, but of all those that are (as I am) regenerate persons; there is therefore now no condemnation (howsoever there may bee much trouble and vexation,) to them which are in Christ Jesus, being ingraffed into him, and made one with him; who, howsoever they may be transported into some sinfull actions, by the strength of a temptation, or by their owne frailtie; yet in respect of the trade, and course of their life, walke not after the guidance and motion of their corrupt nature, but of the holy Spirit.

2 For the law of the spirit of life in Christ Iesus, hath made mee free from the law of sinne and death.For the efficacie and power of that good Spirit which giveth life to all faithfull ones, applying unto my soule the blood and all-sufficient merits of Christ my Saviour, hath set mee free from the tyranny of sinne and of death, so as neither of them shall be able to prevaile against mee.

3 For what the Law could not do, in that it was weake through the flesh, God sending his own Son in the likenesse of sinfull flesh, and for sinne condemned sinne in the flesh.For that perfect righteousnesse, and justification which I was not able by reason of the weakenesse of my flesh to attaine unto, by fulfilling the Law; God hath graciously wrought out for mee; who sent his owne Sonne to take upon him that nature of ours, which our sinne had miserably corrupted; and to make a full satisfaction for sinne; and withall to take away that guilt, and power of sinne, whereby it bound mee over to condemnation.

4 That the righteousnes of the Law might be fulfilled in us, who walke not after the flesh, but after the spirit.That the perfect righteousnesse of the Law might be imputed to us, as fulfilled by us, in that it was by Christ fulfilled for us, which live not according to the motions of our sinfull nature, but according to the motions, and directions of his Spirit.

5 For they that are after the flesh, do minde the things of the flesh, but they that are after the spirit, the things of the spirit.For they that are merely naturall and carnall men, do minde and affect earthly and carnall matters; but they that are regenerate, and spirituall, minde and affect holy, spirituall, heavenly things.

And the end of them both, is according to their disposition,6 For to be carnally minded is death, but to be spiritually minded is life and peace. and affection; for the carnall minde of man can have no other end then death; thither it leads, and there it leaves him; but for a man to be spiritually minded is the certaine way to life, and eternall peace.

7 Because the carnall minde is enmity against God: for it is not subject to the Law of God, neither indeed can be.Neither can the carnall man looke for any better issue; for his affections, and desires are no better then mere enmity against God; utterly rebelling against the Law of God, as those which neither are subject unto it, neither indeed (whiles they so continue) can be.

p. 177So then those that are mere unregenerate men cannot possibly please God.8 So then they that are in the flesh, cannot please God.

But ye are not unregenerate and carnall men, but renewed, and spirituall;9 But yee are not in the flesh; but in the spirit, if so be that the spirit …f God dwell in you. Now if any man have not the spirit of Christ, he is none of his. if so be that yee have the Spirit of God dwelling in you, howsoever yee have withall the remainders of your corrupt nature still abiding in you. But if any man have not the Spirit of God, whereby he is renued inwardly, what profession soever he makes, yet he is none of his.

And if Christ be in you by his Spirit, certainly,10 And if Christ be in you, the body is dead because of sinne, but the spirit is life because of righteousnesse. this corrupt nature of yours is as good as dead in you, in respect of any hurt that sinne can do unto you, by it; but, the Spirit of God is powerfull in you, to worke in you the life of grace here, and to bring you to the life of glory hereafter, because of that perfect righteousnesse which is in it; whereby sinne is mortified,11 But if the spirit of him that raised up Iesus from the dead, dwell in you, hee that raised up Christ from the dead shall also quicken your mortall bodies, by his spirit that dwelleth in you. and grace wrought.

But, if the Spirit of that Almighty God, which raised up Jesus from the dead, dwell in you, yee may well be assured, that the same omnipotent power of his, which raised Christ from the dead, shall also easily be able to raise your mortall bodies from the death of sinne, and put a new life into them, by the efficacie of the same Spirit.

Therefore, brethren,12 Therefore brethren, we are debters, not to the flesh, to live after the flesh. since we are raised up from this death of sinne, and quickened to grace, wee should have no more to doe with our corruptions, as to live and walke in them; but ought rather to frame our selves after the guidance, and motions of that holy Spirit.

For if ye live after the flesh,13 For if yee live after the flesh, ye shall die; but if yee through the spirit do mortifie the deeds of the body, ye shall live. doing those things which your corrupt nature moves you unto, yee shall dye eternally, but if ye mortifie your evill and corrupt affections, by the power of the spirit, ye shall live for ever.

For as many as are guided by the spirit of God to lead their lives in all holy obedience to the will of God,14 For as many as are led by the spirit of God, they are the sonnes of God. they have good reason to be assured they are the sonnes of God.

As for you,15 For ye have not received the spirit of bondage againe to feare, but ye have received the spirit of adoption whereby we cry Abba, father. yee have received good evidence of your spirituall and happy condition; for yee have felt in your selves, not that effect of the spirit of God, which by the Law workes feare, and terrour in the soule; but that gracious effect of it, which comfortably assures you of your adoption; whereby wee are imboldened to speake to God, under the title of a loving Father.

So as this Spirit of God joynes together in testimony with our soule, or Spirit, to assure us,16 The spirit it selfe beareth witnesse with our spirit, that we are the children of God. that we are the children of God; our owne spirit finding in our hearts p. 178such peace of conscience, faith, hope, and other graces, that may testifie this truth unto us; and the spirit of God confirming the said testimony unto our soules, by the powerfull operation thereof, in us.

17 And if children, then heires, heires of God, and joynt-heires with Christ: if so be that wee suffer with him, that wee may also be glorified together.And if wee be children, then heires; for all Gods children are heires of a glorious kingdome, heires of God, and joynt heires with Christ; if wee do patiently indure to suffer with him here; that wee may be also glorified with him hereafter.

And well may wee resolve to indure whatsoever afflictions we can meet with here;18 For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. for we do undoubtedly know that all the sufferings of this present life are nothing, in comparison of that exceeding glory, which is layd up for us, and shall be revealed unto us.

19 For the earnest expectation of the creature, waiteth for the manifestation of the sonnes of God.Neither are wee alone in these sufferings, or this patient hope; for all creatures suffer with us, and do with an earnest expectation, as it were, wait, and long for that day, wherein there shall be a full accomplishment of the glory of the sonnes of God, that then they may be delivered from the bondage of corruption.

20 For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope.For the creation was made subject to a fraile and impaired condition, not of it owne naturall inclination, (since all things do naturally affect continuance and perfection) but by the power and just will of God, who for mans sinne ordained this subjection; yet not without expectation of being once freed therefrom.

21 Because the creature it selfe also shall be delivered from the bondage of corruption, into the glorious liberty of the children of God.Because the creature it selfe also shall once be fully delivered from this liablenesse to corruption, and shall partake of that freedome from it which the children of of God shall once enjoy, together with their full blessednesse.

22 For wee know that the whole creation groaneth, and travaileth in paine together untill now.For wee know that the whole frame of the creation doth (as it were) suffer under our sinne, and groane, and labour, as if it were in a sensible paine, together with us, untill this happy restoring of all things.

23 And not onelyonly they, but our selves also, which have the first fruits of the Spirit, even wee our selves groane within our selves, waiting for the adoption, to wit, the redemption of our body.And not onelyonly these senselesse and brute creatures, but even we also, which have more excellent gifts, even the graces of Gods Spirit (as the handsell, or first fruits of a full measure hereafter) even wee our selves groane within our selves, waiting for the consummation of those blessed priviledges of our adoption; which is the perfect restauration of our bodies, and glory of our soules.

24 For wee are saved by hope, but hope that is seene is not hope: for what a man seeth, why doth hee yet hope for?For howsoever we are, for the present, afflicted, and in our sense distressed; yet in assured hope wee are saved; and have already this salvation laid hold of by the power of our hope; But therefore wee must not looke for a p. 179present discharge and fruition; for hope is not of things already possessed; no man hopeth for that which he presently injoyeth.

But our hope is of absent and future things;25 But if wee hope for that wee see not, then do we with patience wait for it. and if wee do hope for such blessednesse to come, then do wee with much patience digest the present evils, and wait for the deliverance, and glory promised and provided for us.

And howsoever wee of our selves,26 Likewise the Spirit also helpeth our infirmities; for wee know not what wee should pray for as we ought; but the Spirit it self maketh intercession for us with groanings, which cannot be uttered. are full of weaknesses, yet we have a strong helper; for the Spirit of God succoureth, and relieveth our infirmities; and whereas, wee (as of our selves) know not what to pray for, or how to pray, as wee ought, the Spirit of God aids us by his gratious worke in us; stirring up our drouzie, and dull hearts to make powerfull supplications to God, with sighes and groanes that cannot be expressed.

And that God,27 And hee that searcheth the hearts, knoweth what is the minde of the Spirit, because he maketh intercession for the Saints according to the will of God. which is the onelyonly searcher of the heart, finding his own Spirit to send up these prayers, & supplications in us; cannot but accept of those holy motions and requests which are made by the same Spirit, in the hearts of his Saints; as knowing that they proceed not from our naturall desires, nor tend to the fulfilling of our owne lusts, but are according to his most holy, and blessed will.

And wee well know that all the miseries and evils which wee are subject unto here below,28 And we know that all things worke together for good, to them that love God, to them who are the called according to his purpose. through the gracious sanctification and improvement of God, worke together for the good and benefit of those which love God; which happy issue of their calamities, doth not befall them, as out of the efficacie of their owne wisedome, and providence, but by the good hand of God, who hath effectually called them, and decreed them to glory.

For those whom God did in his eternall counsell,29 For whom hee did foreknow, hee also did predestinate to be conformed to the image of his Sonne, that hee might be the first borne amongst many brethren. owne for his, out of that corrupt masse of mankinde, those did he pre-appoint and predestinate to be conformable to the image of his Sonne; both in their holinesse, and in their patient sufferings; that so he being the Son of God by nature, might be the first borne, and ringleader of many brethren, by adoption and grace.

Moreover,30 Moreover, whom he did predestinate, them hee also called: and whom hee called, them he also justified: and whom he justified, them he also glorified. there is a strong and indissoluble chaine of mercy and grace in God towards his elect, the linkes whereof can never be either broken, or severed; for those whom hee did predestinate, them also in his due time hee effectually calleth; and those whom hee thus calleth, hee also justifieth; and those whom he justifieth from their sinnes, he doth also, fully (at last) glorifie.

p. 18031 What shall we then say to these things? if God be for us, who can be against us?What shall we then say to these things? What shall we need to be disheartned with any sufferings? if God be with us (as he surely is, if we be his) who can be against us?

32 He that spared not his owne Sonne, but delivered him us for up all; how shall hee not with him also freely give us all things?He that was so gracious to us, as not to spare his own naturall Sonne; but willingly delivered him up to death for us all; how can hee scant us of any other good thing? how forward must hee needs be, to give us freely (together with him, who is more then all the rest) all other blessings whatsoever?

33 Who shall lay any thing to the charge of Gods elect? it is God that justifieth.Neither can wee have reason to doubt of Gods everlasting favour to us; for, who should put us out of it? Who shall lay any thing to the charge of Gods elect, as to alienate Gods love, and mercy from them; when it is God himselfe that freely justifieth and acquitteth them? Who can accuse where God cleareth and absolveth them?34 Who is he that condemneth? it is Christ that dyed: yea rather that is risen againe, who is even at the right hand of God, who also maketh intercession for us.

Much lesse can there be any danger of their utter condemnation; for who is it, that can condemne them? Hee that should be their Judge, Christ Jesus, is hee that dyed for them; yea rather which hath triumphed over death for them, being risen againe from the dead, for their full justification; yea who now sitteth gloriously at the right hand of God, there making perpetuall intercession, for us.

35 Who shall separate us from the love of Christ? shall tribulation or distresse, or persecution, or famine, or nakednesse, or perill, or sword?Now then, let us make a bold challenge both to earth, and to hell; who shall separate us from that firme and everlasting love wherewith Christ hath imbraced us? shall tribulation, or distresse, or persecution, or famine, or nakednesse, or perill, or death?

36 (As it is written, For thy sake wee are killed all the day long, wee are accounted as sheep for the slaughter.)(As it is long since written by the Psalmist, and must be still verified, even of our times, For thy sake wee are, all our lives long, exposed to the continuall daunger of varieties of death, and are pointed out to the shambles, even as sheep are to the slaughter.)

37 Nay in all these things wee are more then conquerers, through him that loved us:Nay, howsoever wee may be assaulted with all these evils, yet wee are more then conquerers over them all, through the mighty power and unspeakable mercy of that God and Saviour, which hath loved us:

For I am fully, and unremoveably perswaded, that neither death, nor life, nor the very Angels themselves, whether good or evill, nor the principalities, and powers of heaven or hell, nor things present, nor things to come,38 For I am perswaded, that neither death, nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come,

39 Nor height, nor depth, nor any other creature shall be able to separate us from the love of God, which is in Christ Iesus our Lord.Nor the things above, nor things beneath; nor any other created power, whatsoever, shall be able to separate vsus from that eternall and deare love of God, which he beareth to us in Christ Jesus our Lord.

p. 181CAP. IX.

IF I shall say something that may seeme to sound unto the prejudice of my nation,1 I say the truth in Christ, I lye not, my conscience also bearing mee witnesse in the holy Ghost. it may perhaps be construed by some, as if I were ill-affected to my countrimen the Jewes; But I say the truth in Christ, I lye not; my conscience also bearing mee sincere witnesse, in that whereof I have the attestation of the holy Ghost.

That I am much grieved,2 That I have great heavinesse, and continuall sorrow in my heart. and continually afflicted with sorrow of heart, for the obstinacie and infidelity of my people.

For in the fervour of my zeale to the glory of God,3 For I could wish that my selfe were accursed from Christ, for my brethren my kinsmen according to the flesh. in the salvation of my brethren, I could heartily wish to be utterly separated from Christ, on condition, that the Jewes my kinsmen according to the flesh might be saved.

Who are the naturall sons of the holy Patriark Israel;4 Who are Israelites: to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the Law, and the service of God, and the promises: and who have received many, and singular priviledges from God, above all other nations of the earth; to whom pertaineth that peculiar choice, which God made of them, for his owne people; and the dignity, and preeminence in many tokens of his favour; and the mutuall covenants which he made with them, and the honour of the giving of the Law, and the prerogative of his service, and the grace of his promises.

Who are lineally descended of the holy Patriarches,5 Whose are the fathers, and of whom, as concerning the flesh, Christ came, who is over all, God blessed for ever. and which are of the same blood, of which, according to the flesh, Christ vouchsafed to come, even the eternall Sonne of God, who is the true and everliving God, blessed for ever.

Not as if I meant that all the nations stand now excluded from salvation;6 Not as though the word of God hath taken none effect, for they are not all Israel which are of Israel. and that their condition were hopelesse, as if the word of promise which God made to the Fathers, and their seed, had utterly failed and taken no effect; for certainly if it have not held in some of them, yet in others which are true Israelites indeed it hath taken happy and sensible effect; for there is a just distinction to be made, betwixt those of the seed of Israel; all those which are according to nature, the posterity of Israel, are not the true and priviledged sonnes of Israel.

As (to go higher) neither are all the sonnes of Abraham, children of the promise; for it was said;7 Neither because they are the seed of Abraham, are they all children: but in Isaac shall thy seed be called. In Isaac shall thy seed be called; The blessing shall be devived to his seed; and of his issue shall the Messiah come; not of Ismaels, though proceeding from the same loynes of Abraham.

p. 1828 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.To speake more plainely, all those that are the children of these holy Patriarchs, according to the flesh, are not therefore the chosen sonnes of God: it is not their bloud, but their faith that must make them so. There are some of these selected from the rest, to whom the promise was made, and by whom it was received by faith; those are they that God makes reckoning of.

9 For this is the word of promise: At this time will I come, and Sarah shall have a sonne.And this is the word of promise, which was spoken to Abraham. At this time will I returne, and Sarah thy wife shall have a sonne, even Isaac, so as he onelyonly is the promised seed.

10 And not onelyonly this, but when Rebecca also had conceived by one, even by our father Isaac.Neither was this promise made to Sarah onelyonly, but even to Rebecca also, the wife of Isaac, having conceived by that one selected person, even our father Isaac.

11 For the children being not yet borne, neither having done any good or evill: that the purpose of God according to election might stand, not of workes, but of him that calleth.For she, having then twinnes in her wombe (even Jacob, and Esau) the children being yet unborne, and therefore not having done good, or evill; that it might clearely appeare there was no respect therein to any workes that were done by either of them; but, that the decree, and purpose of God (who had made this choice) might stand in force, and bee effected, not out of the merit of either, but out of the will of God, who calleth or refuseth whom he pleaseth.

12 It was said unto her, the elder shall serve the younger.It was said unto her, in regard of their earthly condition (whereby a spirituall was closely figured.) The elder which is Esau, shall bee a servant to the younger, which is Jacob; and the right and privilege of the primogeniture shall bee devolved upon the younger sonne Jacob.

13 As it is written: Iacob have I loved, but Esau have I hated.As it is written; Jacob and his posterity have I so loved, that I have purposed many blessings unto them, and accordingly will bestow the same blessings upon them; but Esau have I so farre disregarded, as to passe over both him, and his posterity.

14 What shall wee say then? Is there unrighteousnesse with God? God forbid.What shall wee say then to this? or what use or construction shall wee make to this purpose, and proceeding of God? Is there unrighteousnesse with God, in this (seemingly unequall) distribution of his blessings: God forbid.

15 For he saith to Moses: I will have mercy on whom I will have mercy; and I will have compassion, on whom I will have compassion.For he saith to Moses; I stand not upon workes, or merits, that should draw my mercy and pitty either way; but my owne most holy will is the ground of all the gracious, and saving courses that I take with men. I will have mercy, on whom I will have mercy (not on those that deserve it) & I will have compassion on whom p. 183I will have compassion; my onelyonly will shall bee the rule of all my favourable, and mercifull dealings with men.

So then, the happy successe,16 So then, it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy. and glorious issue of the elect, must not be ascribed, either to the will, or to the actions and deservings of themselves, but to the meere goodnesse, and will of God, that sheweth mercy to them, rather than to others.

For the Scripture saith unto Pharaoh;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 bee declared thorowout all the earth. Since thou wouldest needs obstinately, & presumptuously resist the messages, that I sent unto thee, in the behalfe of my people; I have, in my wise and just decree, purposed to make this use of thy advancement to the throne of Aegypt, and of thy rebellious resistance of that charge which I sent unto thee; thereby to take just occasion, to shew my mighty power, in, and upon thee; and that my powerfull, and miraculous revvenges of thee, might bee declared abroad, to the glory of my might, and justice, thorow all the earth.

Therefore he hath mercy on whom he will have mercy; there being no other motive to incite him hereunto,18 Therefore hath hee mercy on whom hee will have mercy; and whom he will, he hardeneth. but his owne mere, & gracious will; & whom he will, hee passeth over, leaving them to themselves; who are thereupon hardened by their owne corruptions, and the temptations of Satan; justly punishing their former contempt, with further obdurednesse of heart.

Thou wilt then, perhaps, say; If God,19 Thou wilt say then unto me, Why doth he yet finde fault? for who hath resisted his will? in these courses which he takes with men, follow his owne will onelyonly; and all things are done thereafter; why doth God complaine, and finde fault with sinners, as if they had offended in doing that which they doe? Why doth he blame them or being hardened? If he will have it thus, who can resist it?

Nay, but, O vaine, and wretched man,20 Nay but (O man) who art thou, that repliest against God? shall the thing formed say to him that formed it, why hast thou made me thus? who art thou that art ready thus to cavill, and quarrell with thy maker? as if hee had done thee wrong in giving thee this condition, and thus disposing of thee. How easie is it for God to silence and confound thee, ten thousand waies? In the meane time, let this answer stop thy presumptuous mouth: that if it shall please the Almighty to stand upon his absolute right, and power over his creature, it is not for any creature to expostulate with him, and to challenge him for his actions; wee are to him as the clay is to the Potter; shall the clay insolently argue with the Potter, and say; Why hast thou made mee so homely a vessell, and why to so meane uses?

Hath not the Potter full power over the clay,21 Hath not the Potter power over the clay of the same lumpe, to make one vessell unto honour, and another unto dishonour. to make it up into what forme, or to what use he pleases? and of p. 184the same lumpe to make one, an hansome vessell for the table, another plaine and carelesly-shaped, for the use of the kitchin, or whatsoever other base service; and shall not God have power over the clay of mankinde, out of the same masse of perdition, to make up one man a vessell of honour, and to passe over another, as a vessell of dishonour?

22 What if God willing to shew his wrath, & to make his power knowen, endured with much long suffering, the vessells of wrath fitted to destruction?Who hath cause to take exception at God, if hee take these two contrary courses with his creatures? There are some, with whom God is justly offended for their sinnes, (called therefore vessels of wrath) whom their owne iniquitie hath made fit subjects of damnation. What if God after much patience, and long suffering, whereby he hath endured the provocations of these men, yet willing to shew, and approve his justice, and to let the world see, that he is infinitely displeased with sinne; and that he is a powerfull God, able to take vengeance of sinners; doe execute his fierce wrath upon them, on the one side?

23 And that hee might make knowne the riches of his glory, on the vessells of merciemercy, which hee had afore prepared unto glory.And on the other side, what if hee please to make knowne the infinite praise and glory of his grace and mercy, upon those chosen subjects of mercy, which he of his owne meere goodnesse, and without any respect of ought in them, had before prepared unto their glory?

24 Even us whom he hath called, not of the Iewes onelyonly, but also of the Gentiles.Even to us, whom hee hath graciously and effectually called, not of the nation of the Jewes onelyonly, but also of the Gentiles, without any exception of bloud, or country.

As he saith also in the Prophet Hosea.

25 I will call them my people, which were not my people, and her beloved, which was not beloved.See Hosea 2.23, & 20.

27 Isaias also crieth concerning Israel, Though the number of the children of Israell, bee as the sand of the sea, &c.See Isa. 10.22, 23.

29 And as Esaias said before, except the Lord of Sabbath had left us a seed, &c.See Isa. 1.9.

30 What shall wee say then? that the Gentiles which followed not after righteousnesse, have attained to righteousnesse, even the righteousnesse which is of faith?What shall wee then say to all this? or, what is the issue of that, which wee have spoken? Even this; that herein is to be seene, and magnified the wonderfull dispensation p. 185of the Almighty; that the Gentiles, which followed not after righteousnesse, have attained to that righteousnesse, which they sought not after, even the righteousnesse which is of faith; in that they, by their saith, have laid hold of that grace, and mercy, which is offered in the Gospell, by Jesus Christ, being of themselves otherwise, both strangers, and enemies to God.

But Israel,31 But Israell which followed after the law of righteousnesse, hath not attained to the law of righteousnesse. which sought to attaine to righteousnesse by the workes of the law, and affected to earne both perfect justice, and Gods favour by the fulfilling thereof, have not at all attained to the state of righteousnesse.

Wherefore? because they sought it not the right way,32 Wherefore? because they sought it not by faith, but as it were, by the workes of the law: for they stumbled at that stumbling stone. nor upon right grounds; thinking to attaine to it, not by faith, in Christ, which is the onelyonly way to compasse it, but by the workes of the law, which they were never able to keepe and performe; for they made Christ a stone of offence unto them; and obscuring the vertue of his merits, and satisfaction, by confidence in themselves, and their owne workes, they have taken occasion to fall foule upon that Saviour, which should have raised them.

As it is written. See Isa. 8.14, 15.33 As it is written: Behold, I lay in Sion a stumbling stone, and a rocke of offence: and whosoever beleeveth on him, shall not be ashamed.

CAP. X.

FOr I beare them record,2 For I beare them record, that they have a zeale of God, but not according to knowledge. they have a fervent zeale to God, but it is ignorant, and erroneous; they doe earnestly affect the law, but they know not that Christ, by and in whom the law is fulfilled.

For they, not knowing,3 For they being ignorant of Gods righteousnesse, and going about to establish their owne righteousnesse, have not submitted themselves unto the righteousnesse of God. and apprehending that righteousnesse, which is of faith in Christ; which God worketh in us, and accepteth from us; going about to make good their owne righteousnes, which is by the workes of the law, have not submitted themselves to seeke that righteousnesse, which God requireth, and crowneth in his children.

For Christ is so the end of the law for righteousnesse to every one that beleeveth; as that we by faith in him,4 For Christ is the end of the law for righteousnesse, to every one that beleeveth. who hath fulfilled the law for us, are, and shall bee so justified, as if wee had perfectly fulfilled the law in our selves.

p. 1865 For Moses describeth the righteousnesse which is of the law, that the man which doeth those things, shall live by them.For Moses describes the righteousnesse of the law by doing, whiles he saith; The man that doth those things, shall obtaine life by doing them.

9, 7 But the righteousnesse which is of faith, speaketh on this wise: Say not in thine heart, who shall ascend into heaven; that is to bring Christ downe from above: or who shall descend into the deepe, that is to bring up Christ againe from the dead.But the righteousnesse, which is of faith, stands not upon those difficulties, and impossibilities of action; but upon the apprehension of Christ our Saviour; and therefore speaketh on this wise; Say not thou in thine heart, who shall be able to ascend up into heaven, to carry mee up thither? (for Christ hath already done this for thee, and this were to fetch Christ thence, and to denie his ascention) nor say; Who shall descend into hell for me, to rescue me from thence, for Christ hath already delivered thee from thence, and this were to frustrate the death of Christ.

8 But what saith it? The word is nigh thee, e-in thy mouth, and in thy heart, that is the word of faith, which we preach?But what faith it? even this: The word of the Gospell, and the effect of the promises therein contained, are easily to bee attained, and lye open before thee; thou shalt not need to goe seeke farre for them, they are within thee; both in thy mouth to confesse them, and in thy heart to beleeve them; and this is the word of faith which we preach; offering salvation to all that shall by a true faith lay hold thereon: Even this,

That if thou shalt confesse &c.

10 For with the heart man beleeveth unto righteousnes, and with the mouth confession is made unto salvation.For with the heart, man beleeveth, and by that his faith, is graciously accepted as righteous; and with the mouth, he makes profession of that Christ, on whom he beleeveth, and shewes forth the truth of his faith, by the fruits of it, to salvation.

13 For whosoever shall call upon the name of the Lord, shall be saved.Whosoever shall call upon God, by Christ, in faithfull prayer, shall be saved.

14 How then shall they call on him, in whom they have not be leeved? and how shall they beleeve in him, of whom they have not heard?Now, this invocation of God, presupposeth a faith: for how shall they call on him, on whom they have not beleeved, that he can, or will helpe them: and this faith presupposeth an hearing; for how shall they beleeve on him, of whom they have not heard; and this hearing doth not necessarily imply an instructor; for how shall they heare without a Preacher.

15 And how shall they preach, except they bee sent? as it is written: how beautifull are the feet of them, that preach the Gospell of peace?And this preaching presupposeth a mission, or sending on Gods part; for how shall they preach, except they be sent by God, on this errand of his, and receive both gifts, and command from him; according to that of the Prophet; How beautifull, and worthy of cheerefull aceptance are the very feet of those that preach the Gospell of peace, &c.?

p. 187But I say;18 But I say, Have they not heard? yes verily, their sound went into all the earth, and their words unto the end of the world. what doe yee stand upon these contemptuous conceits of the Gentiles, as if they had never heard ought of God before? doe ye not remember the words of the Psalmist; Their sound went into all the world, &c. even the wonderfull workemanship of the heavens, and earth, was a great instruction to them, and taught them to know somewhat of their maker.

By that mercy which I will shew to the Gentiles▪19 I will provoke you to jealousie by them that are no people, and by a foolish nation I will anger you. which are not my people, you will be stirred up to envie against them; I will bee so gracious to those rude, and ignorant nations, that you shall fret at, and bee moved to anger, and emulation of them, whom yee formerly contemned.

CAP. XI.

GOd hath not cast away those of his people,2 God hath not cast away his people, which he foreknew: wote yee not what the Scripture saith of Elias? whom hee elected, and acknowleged for his; howsoever those fashionable counterfeits, which make an empty profession of the name of his people, be justly rejected, &c.

As it was in the time of Elias, so it is still,5 Even so then at this present time, also, there is a remnant according to the election of grace. there are (amongst a number of false Hypocrites) some few left, whom God hath graciously selected to himselfe.

And if they be elected, out of his free grace,6 And if by grace, then is it no more of workes; otherwise grace is no more grace; but if it be of workes, then it is no more grace, otherwise worke is no more worke. then not out of any merit of their owne workes; otherwise grace should not bee free, but earned, and so no grace at all. But if it be of the merit of workes, then it is not of his free grace; for else worke should not bee worke, and not meritorious at all; neither can there bee any mixture of the merit of workes, and the free grace of God, but one of these excludes the other.

What shall we conclude then? even this:7 What then? Israel hath not obtained that which he seeketh for, but the election hath obtained it, and the rest were blinded. All the naturall sonnes of Israel, his posterity according to the flesh, have not obtained that which they seeke for; namely, righteousnesse before God, and salvation; but those whom God hath mercifully selected out of the rest, have obtained it; and the rest, through their owne wilfull infidelitie, are hardened in their hearts, and blinded in their understandings.

See Isa 29.10.8 According as it is written: God hath given them the spirit of slumber, &c.

p. 1889 And David saith, Let their table be made a snare, &c.See Psal. 69.22, 23.

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.I say then; Have the whole nation of the Jewes so stumbled, as that they are utterly falne, and that there is no recovery and salvation for any of them? God forbid; No, there are many of them whom God will call, and save. Rather, as upon their fall, the Gentiles are succeeded into their roome, and partake of that grace and salvation which they refused; so, God meanes to make use of the emulation, which the Jewes doe hereupon conceive against the Gentiles, to stirre them up to an earnest indeavour to recover and attaine the same grace, and happinesse.

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 fulnesse.Which happy issue shall be a notable advantage to the Church of God; for, if upon their fall, the world of Gentiles were inriched, and upon their decay, and losse, the Gentiles were the gainers of those honours and privileges, which were taken from them; how much more shall their full recovery, and receit into favour, bee both gainfull, and glorious; when there shall be an happy union betwixt all beleevers, and one Church shall be made up of both Jewes and Gentiles.

For I speake to you Gentiles, as one, that howsoever I am by birth and bloud a Jew,13 For I speake to you Gentiles, in as much as I am the Apostle of the Gentiles I magnifie mine office. yet challenge a speciall interest in you, and professe an especiall care of you: in as much as I am appointed to be the Apostle of the Gentiles; and therefore in thus setting forth your privileges, and blessings, I magnifie my owne office;

14 If by any meanes I may provoke to emulation them which are my flesh, and might save some of them?Which I purposely do, that by thus extolling Gods favour, and mercy to you, I might provoke those of my owne flesh and bloud, to an holy emulation of you, and might save some 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.For, if upon the casting away of them, the rest of the world were received into favour; how much more must all the world needs bee received, by their receiving againe into favour? whiles they are excluded, the Church hath not that full and compleate life which then it shall enjoy, upon their restoring.

16 For if the first fruit be holy, the lumpe is also holy; and if the root be holy; so are the branches.For certainely, it must needs bee granted, that there is a speciall privilege of spirituall noblenesse, and (by reason of the covenant) an hereditary kinde of dedication to God in the nation of the Jewes, more than (naturally) of the Gentiles; for if the Patriarchs, which were the first fruits of the Jewes, were holy, then the whole bulke or lumpe of the nation, is holy also; and if those faithfull men, which were the roots of that nation, were holy, p. 189so must they also, which, as branches, are issued out from them, be holy.

And if some of these Jewish olive branches be broken off, and thou being but a branch,17 And if some of the branches be broken off, and thou being a wilde olive tree wert graffed in amongst them, and with them partakest of the root and fatnesse of the olive tree; or siene of a wild olive be graffed in, instead of them, and together with the true naturall boughes partakest of the juice, and fatnesse that arises from the root of the olive tree;

Boast not against those branches that are broken,18 Boast not against the branches: but if thou boast, thou bearest not the root, but the root thee. as if thou wert better then they, or against those other branches that yet grow, and stand, as if thou wert more assured, and better regarded then they; plainly, do not yee Gentiles insult over the Jewes, into whose spirituall stock ye are ingraffed; but if any will needs be so insolent, let him know, that as the root is not beholding to the branches, but the branches to the root, so that those good things which we have, we have received from the Jewes, and not the Jewes from us.

But, thou wilt perhaps say;19 Thou wilt say then, the branches were broken off, that I might be graffed in. why should I not boast my selfe as better respected of God? Those naturall branches were broken off, to give way unto me.

Well, it is true; Those naturall branches (viz. the nation of the Jewes) were broken off, for their unbeleefe,20 Well, because of unbeleefe they were broken off, and thou standest by faith: be not high minded, but feare. which once thought themselves as strong and sure as thou; and thou standest now in their roome by professing faith in that Christ whom they rejected; be not puffed up, O ye Gentiles, as if ye in your severall nations, could not be stripped of these priviledges; but rather if yee presume too much, feare the very same issue.

For if God spared not the Jewes,21 For if God spared not the naturall branches, take heed lest hee also spare not thee. which were the naturall branches, but brake them off from being a Church, or people, take heed lest hee spare not you.

Behold therefore a notable proofe,22 Behold therefore the goodnesse and severity of God, on them which fel severity; but towards thee, goodnesse, if thou continue in his goodnesse, otherwise thou also shalt be cut off. and example of both the goodnesse, and severity of God; on the Jewes that are falne, just severity in forsaking them, and casting them out from his protection; but towards you, O Gentiles, singular goodnesse and mercy, if yee continue in that state which may be fit to receive, and hold that his mercy and goodnesse; otherwise even ye Churches of the Gentiles also shall be cut off.

And they also, if they cast off their unbeleefe,23 And they also if they bide not still in unbeleefe, shall be graffed: for God is able to graffe them in againe. and shall humbly submit themselves to their true and onelyonly Messiah, shall be received into this holy communion againe; for the same God, who rejected them, is as able also to shew mercy upon them.

For, if ye, of rude, barbarous, and savage Idolaters,24 For if thou wert cut out of the olive tree which is wild by nature, and wert graffed contrary to nature in a good olive tree, how much more shall these which be the naturall branches, be graffed into their owne olive tree. p. 190were taken and admitted into the holy Church of God; how much more easie and proper may it be for them, which were before, the noted and peculiar people of God, to be readmitted into the same holy fellowship.

25, 26. For I would not brethren that ye should be ignorant of this mystery, (lest yee should be wise in your owne conceits) that blindnesse in part is happened to Israel, untill the fulnesse of the Gentiles be come in: And so all Israel shall be saved, as it is written, There shall come out of Sion the Deliverer; and shall turne away ungodlinesse from Iacob?For I would not have you ignorant, brethren, of this mystery, lest you be puffed up with the proud conceit of your presently happy condition, and grow scornfull of the forlorne Jewes; that a great part of the Jewes is now obstinate and hardened against the Gospell, through their owne unbeleefe; and God hath hereby taken occasion to feoffe the Gentiles in the priviledges which they once had; but that withall, this obduration of theirs shall not be perpetuall; the time shall come, when this blindnesse and obstinacie shall be removed; when the number of the converted Gentiles shall be fully made up; Then shall the Jewes generally be converted, and be received to grace and salvation; as it is written, There shall come, &c.

See Isay 59.20.

28 As concerning the Gospell they are enemies for your sake: but as touching the election they are beloved for the Fathers sake.Will yee therefore know, what (in short) to thinke of the Jewes? If ye looke to the Gospell of Christ, which they reject, they are indeed enemies; but this is for your advantage, for their refusall thereof brought it sooner unto you. But if yee looke to the covenant of God made with their fathers, so there are of them, chosen vessels, and such as are deare unto God.

29 For the gifts and calling of God are without repentance.For the gifts and calling of God, whereby it hath pleased him to adopt these of Abrahams posterity for his sonnes, and to ingage himselfe by covenant to his seed, are inviolable, and such as shall never be reversed or repented of.

30 For as yee in times past have not beleeved God, yet have now obtained mercy through their unbeleefe:For as ye, in times past, have not beleeved God, and yet now upon their unbeleefe, and rejection, have obtained mercy; God graciously profering to you those meanes of salvation which they refused:

31 Even so have these also now not beleeved, that through your mercy they also may obtain mercy.So it is now, for the present, with them; they have not beleeved that Gospell, which ye have received; and God will make this use of it, to extend unto them, in his good time, the same mercy which he hath shewed unto you.

32 For God hath concluded them all in unbeleefe, that hee might have mercy upon all.For God hath in his just judgement, given them up both to their unbeleefe, as the deserved punishment of their former sinnes, so as that he now thereupon, hath fit occasion, and matter for his mercy to worke upon; that as all, both Jewes and Gentiles had layd themselves p. 191open to the displeasure, and wrath of God; so both Jewes and Gentiles are now partakers of his mercy.

Oh the wonderfull depth of Gods counsell;33 (O the depth of the riches, both of the wisedome and knowledge of God! how unsearchable are his judgements, and his wayes past finding out! Oh the infinitely rich treasures of his wisdome and knowledge; how unsearchable are the reasons of his decrees, and the passages of his executions past our tracing & finding out:

For of him, without any other motive, and through him, without any helpe and assistance, and to him,36 For of him, and through him, and to him are all things, to whom be glory for ever. Amen. and for his owne sake alone, without all other respects, are all things. To whom be glory for ever. Amen.

CAP. XII.

I do therefore earnestly beseech you brethren,1 I beseech you therefore brethren, by the mercies of God, that yee present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. by those wonderfull mercies of God, which have been now laid forth unto you, that you labour for true sanctification; and that ye do present your whole selves, soules and bodies unto God, as wholly devoted, and consecrated to his service; wherein ye shall offer a farre more acceptable sacrifice unto him, then all the oblations under the Law; theirs were of beasts, yours of your selves; theirs of beasts slaine, yours is a living sacrifice; theirs was it were a brute service, yours a reasonable.

And be not yee conformed to the sinfull fashions,2 And be not conformed to this world: but be ye transformed by the renewing of your minde, that ye may prove what is that good, that acceptable, and perfect will of God. and dispositions of this present wicked world; but be changed and altered from the state of your corrupt nature by the renuing of your minde, and affections; so as that ye may attaine to an experimentall knowledge of that which is good and acceptable, and to a cleare understanding of the holy and perfect will of God.

But let each man thinke soberly and modestly of himselfe, and of his gifts,3 But to thinke soberly, according as God hath dealt to every man the measure of faith. according to that true measure and proportion of faith, and other graces, which God hath thought meet to bestow upon him.

So wee, being many,5 So wee being many are made one body in Christ, and every one members one of another. are but one mysticall body united to Christ our head; and are all members (not of our selves, but) of one another; as the hand or foot is not his owne member, but the bodies.

Let us prophesie according to the rule and analogie of that faith,6 Let us prophesie according to the proportion of faith. which is contained in the articles of our Christian beleefe, and the holy Scriptures.

Or any service or attendance about those things,7 Or ministery, let us wait on our ministring. which concerne the provisions of the poore Saints, let him wait on that service, &c.

Apply your selves one to another in your affections;16 Be of the same minde one towards another, minde not high things, but condescend to men of low estate. p. 192so as the same good opinion or respect that thou hast from another, thou maist beare unto him againe; Be not high minded, and proudly conceited; neither do affect ambitious aspirings; but, &c.

17 Provide things honest in the sight of all men.Looke carefully, as to your conscience, before God, so to your honest reputation with men; and so order your wayes, that ye may maintaine a good fame in the world.

18 If it be possible, as much as lyeth in you, live peaceably with all men.It may so fall out, that it may not be possible, (such as some mens dispositions are) to live peaceably with them; or such conditions of peace may be tendered, as may be utterly unlawfull to be accepted: But if it possibly may be, let there be no default in you, why you should not live peaceably with all men.

20 Therefore if thine enemy hunger, feed him; if he thirst, give, &c.See Prov. 25.21, 22.

21 Be not overcome of evill, but overcome evill with good.Let not thine enemies despight so overcome thee, as to move thee to impatience, or malice; but let thy patience, and charity be such, as that thereby thou maist exceed his maliciousnesse; and, if it may be, winne him to relent, and acknowledge his owne errour.

CAP. XIII.

1 Let every soule be subject unto the higher powers: for there is no power but of God. The powers that be, are ordained by God.LEt every man (of what condition soever) be subject unto Magistrates, and Princes; for God hath set up, and ordained the order of Government, and authority of one man over another; neither is there any institution of rule and soveraintie, nor any power of governing, which is not from God.

Wouldest thou not then be in feare, or danger of the power of soveraigne authority?3 Wilt thou then not be afraid of the power? doe that which is good, and thou shalt have praise of the same. do that which is good, and lawfull, and thou shalt not onelyonly be free from feare, but shalt be sure of praise, and incouragement from it.

Wherefore ye must yeeld ready obedience to them, not onelyonly out of a servile feare of punishment,5 Wherefore yee must needs be subject, not onelyonly for wrath, but also for conscience sake. and care to avoid the danger of displeasure, but even for very conscience sake; because God hath so required you, and laid this charge upon your soules.

Pay to every man that which is due to him; and be not a debter to any man,8 Owe no man any thing, but to love one another, for hee that loveth another, hath fulfilled the Law. of ought, but love, and charitable affection, which yee ought so to pay, as that yee should have more to pay: For hee that loveth his brother, hath fulfilled all that which the second Table of the Law requireth of him.

p. 193For what doth that table of the Law require,10 Love worketh no ill to his neighbour, therefore love is the fulfilling of the Law. but that wee should do no ill to our neighbour (implying also therein those positive duties which wee owe to his good) louelove therefore, in that it withholds us from working any ill to our neighbour, doth herein fulfill the Law.

Which duty and holy affection, as it is ever seasonable,11 And that knowing the time, that now it is high time to awake out of sleepe: for now is our salvation neerer, then when wee beleeved. so now especially; since wee know upon what times we are falne; times of danger and tryall; wherein it is very needfull that wee shake off our dulnesse and securitie, and be so much the more forward in grace and obedience, by how much we draw nearer to that goale of glory and salvation, then when wee first began to beleeve the Gospell.

The night of our ignorance,12 The night is farre spent, the day is at hand: let us therefore cast off the workes of darknesse: and let us put on the armour of light. and unregeneration is now farre spent, and the day of our full renovation, and grace is now at hand; let us therefore cast off our sinnes, which are the workes of darknesse, and let us diligently, and carefully indeavour to have our soules clad with all holy vertues of sanctification.

Let us behave our selves soberly, righteously,13 Let us walke honestly, as in the day, not in rioting and drunkennesse. godlily, (as men that walke in the publique, and open view of others in the day time, are commonly carefull to go seemly clad) in this cleare light of the Gospell; and not debauch our selves in rioting, and in drunkennesse, &c.

But see that your soules be cloathed (as with a garment) with true sanctification,14 But put yee on the Lord Iesus Christ, and make not provision for the flesh, to fulfill the lusts thereof. and with the perfect righteousnesse of Christ Jesus apprehended by your faith, and as for the flesh, respect and tend it as a servant, and fit instrument for the soule, but be not carefull to pamper it, and to fulfill the lusts thereof, as if this were your maine intention; sustaine it, but do not make it a wanton.

CAP. XIV.

THere are amongst you many new converts,1 Him that is weake in the faith, receive you, but not to doubtfull disputations: which though they have imbraced the Christian faith, yet are but weake and unsetled; make much of such; and take them to your further instruction, but trouble them not with controversies, and doubtfull disputations about things indifferent; but give much scope and latitude to them in these regards.

For one beleeveth,2 For one beleeveth that he may eate all things: another who is weake, eateth herbs: that through the generall allowance of God, hee may lawfully eate any meat whatsoever; another, who is weake, makes scruple of eating p. 194flesh, and contents himselfe with feeding on hearbs, and rootes, and such other livelesse nourishment.

3 For God hath received him.For God doth indifferently accept both of him that eateth, and of him that eateth not.

4 Yea, hee shall be holden up: for God is able to make him stand.Yea, hee whom thou art so ready to condemne, God will mercifully acquit, and uphold; for, that God, whom I formerly declared to be willing, is certainly most able to beare him up against all uncharitable judgements.

5 Let every man be fully perswaded in his owne minde.Let every man be so fully perswaded in his own heart of the lawfulnesse of that which he doth, as that he finde no doubting, and scrupulous hesitation in doing of it; but let him grow to firme resolutions therein.

6 Hee that regardeth a day, regardeth it unto the Lord, and hee that regardeth not the day, to the Lord, hee doth not regard it: He that eateth, eateth to the Lord.He that regardeth, and observeth one day above another, regardeth it out of respect to the Lord, whose law (as he supposeth) requires, and injoynes this difference; and hee that regardeth not one day more then another, doth this out of respect to the same Lord; who by the liberty of the Gospell, hath freed us from those Jewish observations, &c.

7 For none of us liveth to himselfe, and no man dyeth to himselfe.For we are the Lords servants, and therefore wee are not in any thing to respect our selves, but our master; none of us liveth, or may live, to and for him selfe; none of us dyeth to himselfe, but to the Lord; so as by his death, as also by his life, God is, and must be glorified.

11 For it is written, As I live saith the Lord, every knee shall, &c.See Isa. 45.23.

13 Let us not therefore judge one another any more, but judge this rather, that no man put a stumbling blocke.Let us not passe judgements of censure one upon another, but let us passe this judgement of charitable resolution in our selves, that no man put a stumbling block, &c.

14 I know and am perswaded by the Lord Iesus, that there is nothing uncleane of it selfe: but to him that esteemeth any thing to be uncleane, &c.Nothing is, in it owne nature, uncleane; for God made all things good; but in a mans conceit, and opinion, some creatures seeme uncleane; and whiles a man is in that minde, surely that creature is uncleane to him; because his conscience riseth up against the use thereof.

15 But if thy brother be grieved with thy meat, now walkest thou not charitably: destroy not him with thy meat, for whom Christ dyed.But if thy brother be so grieved, and hurt, as hereby to be drawne into a scandall, with thy eating of that meat which hee makes conscience of, now walkest thou not charitably: Do not, what in thee lies, destroy him with thy meat, for whom Christ dyed.

16 Let not then your good be evill spoken of.Let not that good liberty which the Gospell hath given you in these indifferent things, be evill spoken of, through your carelesse use of it.

17 For the kingdome of God is not meat and drinke, but righteousnesse, and peace, and joy in the holy Ghost.For the kingdome of God, which hee erects by grace p. 195in the hearts of men, doth not consist in meates, and drinkes, and these outward observations, but in the inward vertues, and good dispositions of the soule, in righteousnesse, and peace, and joy in the holy Ghost.

But thou sayest, I have faith,22 Hast thou faith? have it to thy selfe before God: happy is he that condemneth not himselfe in that thing which he alloweth. and knowledge of the lawfulnesse of these things; why may I not freely make use of them? Hast thou faith? bee thankfull for it; this will secure thy conscience in that which thou dost, betwixt God, and thee; and doe thou make this use of it; but know, that thou must walke in respect of others, by the rule of charity; thy charity therefore is for others, thy faith for thy selfe; For happy is that man, which is so setled by his faithfull resolutions, as that he condemneth not himselfe in that, which he yeeldeth to doe.

He that doubteth whether he sinne in eating, or not,23 And hee that doubteth is damned if he eate, because he eateth not of faith: For whatsoever is not of faith is sinne. is condemned if he eate; because his conscience is unsetled, and he eateth sinfully, because he eateth doubtfully; For whatsoever is not done in faith, & particularly (even in these indifferent things) whatsoever is done with a doubtfull conscience, is sinne.

CAP. XV.

WEE then that are well grounded in knowledge,1 We then that are strong ought to beare the infirmities of the weake, and not to please our selves. and strong in resolution, ought to beare with the infirmities of our weake brethren, departing in some kinde, even from our owne right, and not standing upon the termes of our liberty, and contentment.

For Christ himselfe, who is our perfect patterne,3 For even Christ pleased not himselfe, but as it is written, the reproaches of them that reproached thee, fell on me. was so farre from seeking to please himselfe, as that he willingly exposed himselfe, to all the contumelies of men; according to that of the Psalme; The reproaches of them that reproached thee, fell upon me.

That we might thereby be armed with patience,4 That we through patience and comfort of the Scriptures might have hope. and furnished with strong consolations, against the evill day, and that our hearts may bee established in a lively hope of the glory to come.

Now, the God of patience, and comfort,5 Now the God of patience and consolation grant you to be like minded one towards another, according to Christ Iesus. work in you this charitable, and loving respect, one towards another; according to that gracious example, which we have laid before us, in our Lord Jesus Christ.

So also verse 7.

Now,8 Now I say that Iesus Christ was a minister of the circumcision, for the truth of God, to confirme the promises made unto the fathers. I say that Jesus Christ was willing to stoope so low, as to refuse no service for the salvation of mankind; p. 196and particularly he graciously condescended, to be as a servant to those of the circumcision, his chosen people of the Jewes, that he might make good the truth of God unto them; in the confirmation of those promises, which were made to the fathers.

9 And that the Gentiles might glorifie God, for his mercy, as it is written.As also of the Gentiles, whom he hath mercifully called, that they may glorifie God in his grace, and goodnesse to them, as it is written, &c.

12 And againe, Esaias saith, There shall be, &c.See Isai. 11.10.

13 With all joy and peace in beleeving.With joy in the holy Ghost, and with that happy peace of conscience, which ariseth in the heart, through a lively faith in Christ.

15 Because of the grace that is given to me, &c.Because God hath trusted me with this great grace, and honourable (however laboursome) priviledge.

16 That I should bee the minister of Iesus Christ to the Gentiles, ministring the Gospell of God, that the offering up of the Gentiles might bee acceptable, being sanctified by the holy Ghost.That I should be the minister of Jesus Christ to the Gentiles, preaching the Gospell unto them; that I may thereby offer up the Gentiles unto God in this office of my Evangelicall priesthood, as an acceptable oblation to him; being sanctified (not by any legall observations, but) by the inoperation of the holy Ghost.

18 For I will not dare to speake of any of those things which Christ hath not wrought by mee, to make the Gentiles obedient, by word, and deed,For I will not dare to set forth my selfe, by any faculty or worth of my owne; or to mention any thing, but that which Christ hath wrought by me, both in my doctrine & actions for the winning of the Gentiles to obedience.

19 Through mightie signes and wonders, by the power of the spirit of God so that from Ierusalem, &c.Wherein, indeed, he hath wrought wonderfully, and shewed his almighty power, in those miraculous workes which we have done through the holy Ghost; so that from Jerusalem, &c.

20 Yea, so have I strived to preach the Gospell, not where Christ was named, lest I should build upon another mans foundation.Yea, with the evidence of these signes and wonders, confirming the truth of my doctrine, I have laboured to preach the Gospell to those places, where the name of Christ was never before heard of, not so much striving to bestow my paines, where other men had planted a Church before me; lest I should seeme to ease my selfe by building upon another mans foundation: But as it is written, &c.

23 But now having no more place in these parts, and having a great desire these many yeares to come unto you.But now having no further occasion to stay in these parts, for the planting of any new Churches, and having a great desire these many yeares to come unto you.

p. 197But now I must before-hand goe to Jerusalem,25 But now I goe unto Ierusalem to minister unto the Saints. to carry thither those contributions and collections which the Grecian Churches have made for the relief of the poore Christians, there.

After I have carefully and faithfully discharged my selfe of this trust, which was committed unto me,28 When therefore I have performed this, and have sealed to them this fruit. and delivered this contribution to their hands, &c.

And, I am sure that, when I doe come unto you, I shall bring with me unto you abundance of spirituall graces;29 And I am sure that when I come unto you, I shall come in the fulnesse of, &c. and shall fill you with the blessings of the Gospell of Christ.

That I may be delivered from the rage,31 That I may be delivered from them that doe not beleeve in Iudea, and that my service which I have for Ierusalem, may be accepted for the saints. and violence of those unbeleeving Jewes, which are cruelly incensed against me; and that this service of mine, in bringing this collection to Jerusalem, may receive a good construction of those Jewes which doe beleeve, and be accepted of them without prejudice of my person, or act.

CAP. XVI.

I Commend unto your loving respects,1 I commend unto you Phebe our sister, which is a servant of the Church which is at Cenchrea. and entertainment, Phebe our sister, which hath beene very helpfull to the Church that is at Cenchrea; and hath done many good offices to it.

That ye receive her in an holy and Christian fashion,2 That ye receive her in the Lord, as becommeth saints. as becommeth your profession, &c.

Epenetus who is one of the first converts unto Christ in the region of Achaia.5. Epenetus who is the first fruits of Achaia unto Christ.

Who are of speciall note,7 Who are of note amōg the Apostles, who also were in Christ before me. and in high account with all the Apostles; and who were famous disciples, before my conversion.

Since I cannot be personally present,16 Salute one another with an holy kisse. to salute you with a faithfull kisse of peace and love, doe ye so as from me, salute one another.

Now I beseech you brethren,17 Now I beseech you brethrē, mark them which have divisions and offences. to have a carefull and vigilant eye upon them that cause divisions, and (by that meanes) offences, to the Church, &c.

For they that are such, howsoever they may pretend Christianity,18 For they that are such, serve not our Lord Iesus Christ, but their own belly. yet indeed they serve not our Lord Jesus Christ, but their owne gaine and profit, teaching false doctrines for filthy lucres sake, &c.

But as for you; the same of your obedience,19 For your obedience is come abroad unto all men, I am glad therefore on your behalfe, but yet I would have you wise unto that which is good, and simple concerning evill. and holy carriage, is flowne abroad all the world over, and I am therefore glad on your behalfe; and rejoyce in your constant repulse of these erroneous teachers, But I would p. 198have you still goe on in that holy and Christian course; and, be wise to maintaine that which is good, and inexpert of, and averse from that doctrine, which is evill.

20 And the God of peace shall bruise Satan under your feet shortly: the grace of our Lord Iesus Christ be with you, Amen.And the God of peace, howsoever hee doe for your triall suffer both false teachers, and persecutors to afflict his Church, yet will shortly crush the power of Satan, & tread him under your feet.

22 I Tertius who wrote this Epistle, salute you in the Lord.I Tertius, who was Pauls notary, or scribe, to write this his Epistle to you, salute you in the Lord.

25 Now to him that is of power to establish you according to my Gospell, and the preaching of Iesus Christ, according to the revelation of the mystery, which was kept secret since the world began:Now to him that is able to confirme, and establish your hearts, in the truth of that Gospell (which I have preached unto you) of Jesus Christ; (according to the revelation of that great mystery of godliness, which was kept secret, ever since the beginning of the world, and was onelyonly shadowed out in certaine dim types, and figures:

26 But now is made manifest, and by the scriptures of the Prophets according to the commandement of the everlasting God, made knowne to all nations for the obedience of faith.But now is clearly made manifest to the world, and by the full understanding of the scriptures, of the ancient Prophets, upon the commandement of the everlasting God, made knowne and published to all nations, to win them to the obedience, and chearfull imbracing of this holy faith, and to frame their lives and practices answerable thereunto.

27 To God only wise bee glory through Iesus Christ, for ever, Amen.To God onelyonly wise, the author and fountaine of all wisedome, who is only able to make us wise to salvation, bee glory and praise through Jesus Christ for ever, Amen.