obeying 25. Likewise also was not Rahab the harlot justified by works when she had received the messengers and had sent them out another way 25. And was it not by Doing by Faith or a Faith causing Obedience that Rahab was justified 26. For as the body without the spirit is dead so faith without works is dead also 26 For as it is a dead spiritless body that cannot stir so it is a dead notional uneffectual belief that commandeth not a man's life and action It 's dead in it self and dead as to mens Justification and Salvation Annotations NOthing but mens misunderstanding the plain drift and sense of Paul's Epistles could make so many take it for a matter of great difficulty to reconcile Paul and James where there is no considerable shew of contradiction I have shewed the scope and sense of Paul before the Epistle to the Romans 1. That his arguing is to prove that it is not the Law of Moses that can justifie any man as a meer doer of it nor any works at all in commutative Justice making the reward to be of debt for the value of the works and not of free grace but that Justification must needs be of Gods free gift and therefore by the Merits of our Redeemer and therefore that a fiducial accepting practical Belief of Gods free Gift Covenant or Promise of Grace and Glory for in and with Christ is the condition on our part to be performed by his Grace which is our Moral Qualification or receptive disposition on which God by his Covenant giveth us right to the foresaid free Gifts Christs Grace and Glory This Faith Paul never described by some one single Physical act of the Soul but as a Moral act of the man as we use the Word in humane converse As if one say if you will trust me as your Physician I will cure you if you take me for your Tutor I will teach you Here to trust or take him signifieth a consenting trust to be medicined and to be taught by such a one If one say to a condemned Beggar trust me and I will give thee a Lord-ship in a Foreign Land it signifieth a trust consenting practically to go with him and trust his Convoy and forsake his own Country And James never questioned this Doctrine But some Vain Men as James calls them misunderstand this and spin us out a Web of their own Vanity feign it to be Paul's Doctrine 1. They say that Paul by Faith meaneth not Faith by which we are said to be justified but only Christ who doubtless is a chief object of that Faith 2. That God the Father or the Holy Ghost are none of the object of Faith as it is justifying 3. That it is not Christ himself as Prophet or King but only as Priest that is this object 4. That it is not all Christs Priest-hood but only Sacrifice and Righteousness that is this object and not his Heavenly Intercession 5. that it is not Christs Sacrifice and Righteousness as meerly meritorious of our Pardon and Life but as it was paid and performed by Christ as our surety in our Legal Reputative Person and so is imputed to us as our own because done by another in our name and stead as one payeth a debt by another that was bound for him 6. That so far as Faith is here meant it is but one single Physical act of Faith in Specie and there they are utterly disagreed 1. Whether it be an act of the understanding or will or both 2. Whether one act can be the belief of many objects viz. of Christs Sacrifice Obedience Promise Pardon Heaven c. 7. Yea many say that it is but one individual act that we are justified by which no mortal man can know the individuation of the Souls acts being obscure and the objects being always many conjunct and they say that it is only our first act of Faith and that all following acts of the same species finding us justified cannot justifie us any more than works 8. They say that Faith justifieth only as an Instrumental Cause and not as a Moral qualifying receptive condition or disposition 9. They say that believing in the Father the Holy Ghost and hoping for Heaven and praying for Mercy and Repenting of Sin and Loving God and our Saviour and his Word and Saints and Thankfulness for Grace and Obedience to Christ and Patience and forsaking all for him are the works which Paul meaneth to exclude from Justification and so is Faith in Christs Righteousness as an Act but not as an Instrument 10. They are utterly disagreed whether Faith justifie by appropriating only Christs active Righteousness or also his Passive or also his Divine Righteousness and Perfection 11. They say that by Imputing Faith for Righteousness is meant that not our Faith but Christs Righteousness is Imputed in it self and not its merited effects only to be our own because we performed it by him 12. They say that it is the very Law of Innocency and Works that justifieth us as having perfectly fulfilled it in and by Christ 13. they most hold that in Christ we have both perfectly kept the Law from birth till death by imputed obedience and yet satisfied for not keeping it by his sufferings as if perfect obedience imputed could consist i th sin 14. They say that Gods corrections are no punishments because else Christs Suffering was insufficient and God should punish one sin twice 15. And that our pardon and justification is perfect as soon as we believe 16. And that no more is needful to our continued Justification than to its beginning 17. And that yet more is needful to our Salvation than to our final Justification Many such humane Inventions man's brain hath spun out and made a Doctrine of their own and called it Paul's And James having to do with carnal Gospellers that thought to be saved for being of a right Opinion and calling this Faith doth 1. Tell them that this is not that true Christian Faith which hath the promise of Justification and Salvation but that that is a powerful practical belief and trust 2. Therefore their Doing that which Faith consents and engageth them to do must justifie that Faith to be sound which must justifie them as the condition of life 3. And that therefore this Efficiency or Doing of this practical Faith is part of the condition of their Justifications and it justifieth the man himself 1. As it justifieth his Faith and so justifieth him to be a sound Believer and not an Infidel or Hypocrite 2. In that the effectual operative nature and consent to obey is essential to that Faith it self 3. In that as a Faith accepting Christ and consenting to obey him as the Author of Eternal Salvation is the condition of our first entring into a state of Life and Justification so our performance of that consent by sincere obedience and perseverance is the condition of our Justification as continued and consummate at
those that Paul disputed against had in conceit separated the Law as such from the Promise or Covenant of Free Grace and thought to be justified by the Merit of their Obedience to it III. Perverse Engagement against one anothers Opinions as dangerous hath made Paul's Doctrine of Faith and Justification seem much more difficult than it is 1. It is certain That by Faith he meaneth no one single Act onely as is The believing that Christ's Righteousness is imputed to us as if we were not justified by believing in God the Father or the Holy Ghost or trusting the Promise of Glory or believing that Christ died for our Sins rose ascended intercedeth reigneth and will judge us and glorifie us or by consenting to his Covenant of Grace accepting offered Mercy c. Faith is a Moral act containing many Physical acts of Understanding and Will like a Covenant-consent to a King a Husband a Physician c. It is all that is essentially required in Baptism to the Collation of the Grace there given It is Christianity in consent 2. This Faith is commanded by God and Grace and Glory promised to them that by believing obey this Command which maketh it the Condition or Moral receptive Qualification for this Gift And though God's Grace cause Men to believe yet the Command and Conditional Promise are the Means by which God worketh this Effect And that the Promise be Conditional joyned with threatning to Disobedience is no more needless than the Command or Preaching is 3. Hence Men may claim Pardon upon believing but none can claim Faith by vertue of any absolute Promise of God before he have it 4. Though no Creature can merit of God in Commutative Justice as giving him a Benefit yet they may merit of him as in Governing Justice or Distributive But this is various as the Governing Law is According to the Law of Innocency no man meriteth nor Justification according to the Law of Moses save Christ alone Christ's Merit was in the fulfilling the undertaken Mediatorship which was fulfilling the Law of Innocency which he onely was capable of and Moses's Law and the peculiar Acts of a Mediator This Merit of Christ is the valuable procuring meritorious Cause of all our Deliverance Pardon Justification Adoption c. of which our own Habits or Acts are no Parts nor are at all to be judged to be in stead of any part of the Office of Christ 5. But we are not Lawless but under a Pardoning and Justifying Law or Covenant of Grace which giveth Grace and Glory as is said to them that believe and repent that is pardoneth them and giveth them the in-dwelling Spirit of Love and right to Life if they sincerely trust Christ's Mediation and Promise for it and give up themselves for that end to God their reconciled Father to Christ as their Saviour and his Spirit as their Sanctifier And because God will not give us the free Gift of Christ and Life with him but as first qualified by this Condition of Faith therefore Faith is said to be imputed to us for Righteousness that is This Acceptance of his free Gift in Christ is all that the Law of Grace by which we shall be judged requireth of us that we may be accounted Righteous without Innocency or the Works of Moses's Law or any that make not the gift of Pardon and Life to be of free Grace To have Righteousness imputed is to be accounted Righteous 6. To call Faith a Justifying Instrument is an unapt Speech of Mans vain invention but may be tolerated if they mean but A Moral receptive Disposition unfitly called A receptive Instrument But not in proper sense 7. But though Christ is our Surety and Vicarius poenae in some sense and properly a Sacrifice for our Sin and merited all that we have by his Righteousness yet it subverteth the Gospel and Christianity to teach as some do That Christ did so properly personate every one of the Elect that in the sense of God and the Law though not Physically they all perfectly fulfilled the Law of Innocency in and by him and so are justified by that Law as imputatively being sinless As if that Law had said Thou or thy Surety shall die if thou sin and we are justified by the same Law that condemned us and no Death or Suffering or permitted Sin were any Penalties on us And as if we were at once reputed sinless from Birth to Death and yet must have a Christ to die for our Sin and must daily beg forgiveness of it CHAP. I. 1. PAul a servant of Jesus Christ called to be an Apostle separated unto the Gospel of God 1. â—y an immediate appearance of Christ from Heaven by Voice and Inspiration sâ—â—t to publish the glad tidings of Redemption and Salvation by Christ 2. Which he had promised afore by his prophets in the holy scripture 3. Concerning his son Jesus Christ our Lord who was made of the Seed of David according to the flesh 4. And declared to be the son of God with power according to the spirit of holiness by the Resurrection from the dead 3. Having his Humane Nature from his Mother of David's line 4. But the Power of God which owned him by the Spirit of Holiness and his Resurrection from the dead did demonstrate that he was not a meer Man but Gods own Son sent from Heaven and miraculously incarnate 5. By whom we have received grace and Apostleship for obedience to the faith among all nations for his name 5. By whose own heavenly mission I received this favour and honour to be his special Messenger sent to call all Nations to believe and obey the Gospel and proclaim the Glory of his Name 6. Among whom are ye also the called of Jesus Christ 6. Of whom God hath vouchsafed you to be a part being the called followers of Jesus Christ 7. To all that be in Rome beloved of God called to be saints Grace be to you and peace from God our father and the Lord Jesus Christ 7. To all in Rome that are the beloved of God called out of the World into the Holy Christian state I salute you by this Benediction and Prayer that the Grace of God our Father and the Lord Jesus Christ and that true Peace and Welfare which is its special Fruit may be yet more upon you 8. First I thank my God through Jesus Christ for you all that your faith is spoken of throughout the world 8. And first I thank my God through Jesus Christ that as you dwell in that City which is most eminent in the World which is an advantage to the lustre and communication of your Faith so your profession of that Faith is so illustrious as to be famous throughout the World 9. For God is my witness whom I serve with my spirit in the Gospel of his son that without ceasing I make mention of you always in my prayers 10. Making request if by any means now at length I might
us and not freely give all other things with Christ to us that believingly accept him See 1 Joh. 5.11 12. and Joh. 1.11 12. 33. Who shall lay any thing to the charge of Gods elect It is God that justifieth 33. Of how little moment is it what erroneous and malignant Men lay to the charge of God's Elect accusing them as breakers of their Laws whilst God himself doth justifie them 34. Who is he that condemneth It is Christ that died yea rather that is risen again who is even at the right hand of God who also maketh intercession for us 34. What or who is he that condemneth those whom Almighty God doth justifie What is the Sentence of a Worm a Sinner and a blinded Enemy to be set against Gods Sentence It is Christ that died for our sins to deliver us from the Law and Curse that justifieth Believers here on Earth yea I say more to our consolation It is Christ that is risen again and advanced in Glory Head over all things to his Church who effectually intercedeth for us and will finally justifie us as our judge 35. Who shall separate us from the love of Christ Shall tribulation or distress or persecution or famine or nakedness or peril or sword 35. And when God by such an incomprehensible Miracle of mercy declared such unspeakable love to us in Christ who or what can be supposed to have power to dissolve this bond of mutual love viz. to separate us from Gods love to us and our thankful return of love to him Shall Tribulation or Distress or Famine or Nakedness or Peril or Sword or any thing that Men can do which are little matters and all work to our good and none of them signifie or cause Gods forsaking us nor shall cause us to forsake him 36. As it is written For thy sake we are killed all the day long we are accounted as sheep to the slaughter 36. We may say as the Psalmist doth 44.22 For thy sake we are killed all the day long c. 37. Nay in all these things we are more than conquerours through him that loved us 37. Yea all these are but the occasions of our triumph when we overcome them all as they are temptations It were not so much to us to conquer all our Enemies and Persecutors in fight as it is by Faith and Patience to overcome their persecutions 38 39. For I am perswaded that neither death nor life nor angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall be able to separate us from the love of God which is in Christ Jesus our Lord. 38 39. For I am perswaded that the band of love between God and all true Confirmed Christians made in and by our Mediator Christ is so strong and sure that it will never be dissolved by the terrours of the Death or the Love of this Life nor by malignant Spirits by Principalities or Powers Satan or his instruments of strength and violence by what now doth or what hereafter shall befall us or assault us by any things above us or beneath us exaltation or dejection nor by the power of any Creature Nothing hath power to cause God to cease loving us or us to cease loving God ANNOTATIONS I. THe Controversies raised about the first fourteen Verses of the fulfilling of the Righteousness of the Law of the Carnal and Spiritual state of Mind c. are sufficiently decided in the Paraphrase II. So is that of the Spirit of Bondage and Adoption and that of the Witness of the Spirit with our Spirits c. in the Paraphrase on the 15 and 16 Verses III. His Exposition of the 19 20 21 and 22 Verses which feigneth them to speak of the Heathen World hath so many and palpable Violences that I think it not worth the labour to give a particular Confutation of them But if many things about the Creatures Restoration be yet unknown and unrevealed to us it followeth not that therefore it is unknown whether a Restoration there shall be The Heavens must contain Christ till the time of this Restoration And his Violence is as gross about the Words of St. Peter That we look for a new Heaven and a new Earth in which dwelleth Righteousness What God doth with the Souls of Brutes when they die hence may be unknown to us and yet their Restoration known It is not hard by the most probable Principles of Philosophy to shame their Opinion who confidently say that their Souls are no Spiritual Substances but evanid Accidents Qualities or Motions And as they may easily be proved Substances that have an Essential Power of Vital Action Perception and Appetite so it is most improbable that God annihilateth them or changeth their essential Form or Nature But whether they are continued Individuate or onely in one or more universal Form and if Individuate whither or to what use God disposeth of them and what alteration there will be in the State of Restoration Mortals know not IV. Those that say That by the Spirit that helpeth our infirmities ver 26. is meant Christ by his Spirit praying for us in Heaven can neither make it agree with the Context nor prove that the Spirit groaneth in Heaven or is called our Intercessour there but within us V. They that feign the 28 Verse to say That all the Sins of Believers shall work for their good dangerously pervert the Text It 's contrary to the Context and to the tenor of all the Scripture and the Wisdom and Holiness of God and the Safety of Believers to feign God to promise them that how much soever they sin they shall be Gainers by it when he still useth the clean contrary means to save them from it even by his Threatnings And it 's contrary to the very Terms of the Text To them that love God c. which implieth that the defects or decay of their Love to God is not for their good And it 's contrary to common Experience which tells us that many Christians by Sin lose some degrees of Love to God and other Grace and die worse than once they were and so have a less degree of Glory And is this for their good Yea all Men die in some Sin of Omission as in a culpable defect of some due Act or Degree of Faith Hope Love Joy Patience of which they have no more time to repent And what good doth that do them Indeed some Sin to some Men God maketh an Occasion of good and an Object of Repentance c. But as an Occasion is not a Cause and to be an Object of Repentance iâ— to be a Duty and not a Sin so even this much is none of the meaning of this Promise which speaketh but of Sufferings or at most of God's Providential Works of which Sin is none VI. The Controversies about Predestination raised from the 28 and 29 Verses might be ended by the Text it self if
hath blessed us with all spiritual blessings in heavenly places in Christ 3. Thanks and Praise be given to God the Father of our Lord Jesus Christ who hath blessed us with all spiritual Blessings in Celestials or Heavenly things which tend to Glory which Christ doth purchase promise prepare and possess for us 4. According as he hath chosen us in him before the foundation of the world that we should be holy and without blame before him in love 4. As he chose us as Members of Christ whom he chose to be our Head before the World was made that we should be holy and blameless both which summarily consist in holy Love 5. Having predestinated us unto the adoption of children by Jesus Christ to himself according to the good pleasure of his will 6. To the praise of the glory of his grace wherein he hath made us accepted in the beloved 5 6. Having predestinated us to become his adopted Children to him in and by Jesus Christ of his own free and good Will that so his Grace wherein he hath made us accepted in his beloved Son might have the Praise and Glory Note 1. That the Election is from before the Foundation of the World 2. That it is one Decree or Election of God by which he chuseth Christ to be our Head and us to be his Members 3. It is one and the same Election by which God hath chosen us to the praise and glory of his Grace to be saved and to be holy and blameless in Love On Gods part it is by one Act and on our part it is to one state of Blessedness as Generation maketh one Man though as objectively that one have many Parts it may accordingly be named Many and distinguished And the Essentials are given at once though the Integrals and Augmentation be after given by degrees 4. That Love is the sum of that Holiness and Blamelesness to which we are predestinated 5. That we are not onely Predestinated to Life on condition of Holiness but are Predestinated to Holiness it self and consequently to Faith and Repentance and not onely on condition that we believe and repent And so Election is of Individual Persons to Faith Holiness and Salvation and not onely of Believers to Salvation or of Persons to be saved if they believe A Conditional puts nothing into being or act Were the Scripture dark in the Point of Gods free Electing of some to Faith and Repentance more than others of equal Guilt and Pravity Experience might fully satisfie us of it 7 8. In whom we have redemption through his blood the forgiveness of sins according to the riches of his grace wherein he hath abounded toward us in all wisdom and prudence 7 8. In whom we have deliverance by Redemption through the Sacrifice of his Blood for our Sins even the forgiveness of all our Sin which manifesteth the Riches of his Grace and Bounty from which this Gift proceedeth in which he abounded toward us in the exercise of that wonderful Divine Wisdom and Prudence in the way of our Salvation by Christ which to search and know is the greatest Wisdom and Prudence of Man 9. Having made known unto us the mystery of his will according to his good pleasure which he hath purposed in himself 9. Having now opened to us the Mystery of his own Will and good Pleasure which he purposed in himself but was little known by Jews or Gentiles 10. That in the dispensation of the fulness of times he might gather together in one all things in Christ both which are in heaven and which are on earth even in him 10. That when he saw the fit time fully come he might gather into one Universal Church united to Christ the Head as his Kingdom and Body both Jews and Gentiles yea Angels and Men the departed Souls and those on Earth to be One I say in him their Head and King Note Those that confine this to Jews and Gentiles yea and those that exclude Angels force the Text without proof For though Angels sinned not Christ may gather us into one Heavenly Society with them and make us like them himself being the Head 11. In whom also we have obtained an inheritance being predestinated according to the purpose of him who worketh all things after the counsel of his own will 11. In whom also we have our Lot of Inheritance being thereto predestinated by God who calleth whom he pleaseth and worketh all things according to his own Counsel Wisdom and Will 12. That we should be to the praise of his glory who first trusted in Christ 12. That we who were first called and made Believers in Christ might be the First-fruits of his Church and bring him much Praise and Glory by our Service 13. In whom ye also trusted after that ye heard the word of truth the gospel of your salvation In whom also after that ye believed ye were sealed with that holy Spirit of promise 13. In whom you trusted when you had heard the true Gospel of your Salvation and in and by Christ after you believed you received the great Gift of the promised Spirit which is Gods Seal upon you and the Seal of the Truth of his Promise to you 14. Which is the earnest of our inheritance until the redemption of the purchased possession unto the praise of his glory 14. Which Spirit is given us by God as the ascertaining Earnest of our Inheritance to fit us for and assure us of our attaining the Possession of that which Christ hath purchased for those whom he had redeemed to be his peculiar People 15. Wherefore I also after I heard of your faith in the Lord Jesus and love unto all the saints 16. Cease not to give thanks for you making mention of you in my prayers 15 16. Hearing of the continuance and increase of your Faith and your Love to all the Saints and not onely to those that conform to your Minds in small or indifferent things do constantly give thanks to God for your Stability and daily pray for you 17. That the God of our Lord Jesus Christ the Father of glory may give unto you the Spirit of wisdom and revelation in the knowledge of him 17. That he that is the God of our Lord Jesus as Man who sent him and raised him from the dead and glorified him would give you yet more of the Spirit of Wisdom and Revelation that you may know yet more of the Mystery of his Love in our Redemption by Christ 18. The eyes of your understanding being enlightened that ye may know what is the hope of his calling and what the riches of the glory of his inheritance in the saints 18. That your Minds being yet more illuminated you may fullier and clearlier know to what glorioâ—s Hopes he hath called us and what Treasures of Glory he hath promised to his Saints in whom he will be glorified for ever 19. And what is the exceeding greatness of his power to us-ward who
see death and was not found because God had translated him for before his translation he had this testimony that he pleased God 5. It was by trusting God for a better unseen life that Enoch was made fit for and obtained to be translated by God without dying and so was no more seen on Earth For before it is recorded of him that he pleased God who thus rewarded him Note 1. That though Enoch died not by any corruption of his body no doubt but it had such change at its entrance into Heaven as the bodies of the living Saints shall have at Christ's Second Coming which proveth a transmutation of Elements by Scripture Testimony and as Christ's own body had which made it suitable to the heavenly Region For flesh and blood cannot enter into the Kingdom of God It is made a spiritual incorruptible body as ours shall be 2. It is like that this intimateth how God would have used Man if he had not by sin contracted the guilt of threatned death 3. But it 's certain that it is recorded to tell us whither it is that Faith and Holiness do tend and that there is a better life 6. But without faith it is impossible to please him for he that cometh to God must believe that he is and that he is a rewarder of them that diligently seek him 6. Those that please God must needs be happy for that is Happiness it self But it is impossible to have a heart or life that pleaseth God without a Trusting-belief of these two Articles 1. That God is the very and only God infinite in all perfection 2. And that he is as our Ruler and Benefactor the full Rewarder of all them that with sincere diligence seek to please him in the obedience of his Governing Will or his Law revealed to them Note He that thinks there is no God can neither love trust or obey him And he that thinks he is impotent ignorant or bad or any way imperfect thinks that he is not God giveth him but the name of God while he denyeth and blasphemeth him and he that thinketh that he is not Man's Ruler morally by Law but only physically by Motion like lifeless Engines will never obey his Laws and therefore will live after his lusts and be far worsâ— than saya e Brutes as abusing a nobler Nature And he that thinks that God will let men be losers by their most costly and diligent obedience takes him to be none of our Governour or to be unjust and so not to be God indeed Nay if he believe not that his Holiness and Goodness will â—e pleased with and abundantly reward such sincere diligence And he that believeth not a life of great Reward after this cannot well believe that God is such a Rewarder of them that diligently seek him seeing what they suffer here Qu. But are these two Articles enough to Salvation Ans He that sincerely and trustingly believeth and practiseth these shall not perish but what more is necessary God will make known to him For of a truth whoever deny it God is no respecter of persons but in every Nation he that feareth God and worketh righteousness is accepted of him And if a Soul that truly loveth God and is accepted of him should be in Hell Heaven it self should be in Hell 7. By faith Noah being warned of God of things not seen as yet moved with fear prepared an ark to the saving of his house by the which he condemned the world and became heir of the righteousness which is by faith Note 1. God's Revelation was Noah's warning 2. The Flood neither seen nor likely in it self was the thing revealed and believed with the way to scape 3. True Belief will be effectual in an obedient use of God's appointed means of Salvation 4. The belief of God's Threatnings is a part of Saving Faith 5. Faithful Obedience to God condemneth the unbelieving rebellious World 6. All these acts of Faith go to make us Heirs of the Righteousness of Faith that is to be saved as those that God accounteth acceptably righteous 7. To be moved with the promised Glory and threatned Misery that is unseen is the Life of Faith 8. By faith Abraham when he was called to go out into a place which he should after receive for an inheritance obeyed and he went out not knowing whither he went 8. Why did Abraham go when God called him into an unknown Land but that he practically trusted and believed God that he would give it his Seed for an Inheritance 9. By faith he sojourned in the land of promise as in a strange countrey dwelling in tabernacles with Isaac and Jacob the heirs with him of the same promise 10. For he looked for a city which hath foundations whose builder and maker is God 9 10 And why did he and Isaac and Jacob sojourn there in Tents as strangers but because he believed that God would give his Posterity Cities there such as Jerusalem strong and walled instead of Tents and would give him in the Mean time a place in the heavenly Jerusalem for his Faith and Obedience to God 11. Through faith also Sarah her self received strength to conceive seed and was delivered of a Child when she was past age because she judged him faithful who had promised 11. And Sarah past age brought forth Isaac because she trusted God's Promise against natural probability 12. Therefore sprang there even of one and him as good as dead so many as the stars of the sky in multitude and as the sand which is by the Sea-shore innumerable 12. Thus the numerous Seed of Israel sprang from one dead to generating by believing God 13. These all died in faith not having received the promises but having seen them afar off and were perswaded of them and embraced them and confessed that they were strangers and pilgrims on the Earth 13. Both Abraham and his posterity long lived as strangers before the promised Land was given to their Successors which they received not themselves And Abraham who foresaw Christ's day and rejoyced and his believing Seed died in that Faith which saw him afar off and the heaven Glory promised by him and yet lived not to see the promised Messiah but confessed that they were Pilgrims on Earth though they believed and embraced the Promises 14. For they that say such things declare plainly that they seek a Countrey 14. And as their taking themselves for strangers in Canaan shewed that they were not yet at home and were but seekers of a Countrey promised so those that were true Believers confessing that they were but strangers and Pilgrims on Earth declare that it was a better place than Earth that they sought and hoped for 15. And truly if they had been mindful of that countrey from whence they came out they might have had opportunity to have returned 15. And it was not Chaldea whence they came which they sought for they might have returned to that 16. But now
expectations For though God would glorifie the riches of his Grace by Jesus Christ yet was it not his Will to reveal him in such visible Majesty and Glory as should of it self necessitate and force Men to believe in him For then Faith would have been no Work of Tryal nor fit for a Reward but such as the wicked and sensual might perform But God would so reveal his Son as that Faith might have sufficient encouragement and help and yet such difficulties as might make it proper to honest Souls and fit for a reward so that those that will be biassed by prejudice and worldly Interest will stumble and fall on the Rock which they should be built on but to them that sincerely trust and obey him he might be the author of Eternal Salvation and be the Power and Wisdom of God ANNOTATIONS 1. THis Chapter is ordinarily misunderstood 1. Because Men observe not what it is that Paul is proving 2. And because they distinguish not God's Acts which he doth as an Owner and Benefactor from those Acts of Justice which he doth as Rector to Subjects under his Laws and Covenants 3. And because they distinguish not the Common Law of Grace made to fallen Mankind from the Covenant of Peculiarity proper to the Jews 1. Many think that Paul here giveth the Reason from God's meer Will and Reprobating Decree why some are Unbelievers and hardned in Sin and are not pardoned and saved when others are 2. And so they think that God pardoneth and justifieth and saveth Men without any Reason or Cause fetch'd from their different Qualifications but meerly from his Will 3. And they think that Esau was not onely shut out from the Covenant of Peculiarity but also from the Commoner Covenant or Law of Grace and was hated to Damnation meerly from the antecedent Will of God But contrarily 1. It is evident that St. Paul is but proving and justifying God's free Mercy in calling the Gentiles while he permitted the obstinate part of the Jews to cut off themselves by Unbelief and wilfully rejecting Christ II. And that he speaketh not at all of any arbitrary Inequality in his Rewards and Punishments but only in his free Gifts all Men should understand that God is to Man 1. Our Owner 2. Our Benefactor 3. Our Rector 1. As an Owner he may do with his own as he will 2. As our Benefactor he giveth many things antecedently to his Laws and many things besides what he there promiseth And as a Lord and Benefactor he distributeth his Gifts with incomprehensible arbitrary variety and none have cause to accuse him for giving another more than them He wrongs not the Stars by not making them Suns nor the Clouds by not making them Stars nor Men by not making them Angels nor Beasts in not making them Men nor Worms or Toads by making them no better And scarce two things in the World are like without any dissimilitude or inequality But when he hath made a Law of Precepts Prohibitions Rewards and Punishments it is his Justice equally to perform them to all according to their Qualifications and Titles He pardoneth all Believers and none else He glorifieth all that are justified and sanctified and none else and giveth the Reason of the different Sentences from their Qualifications and Works Mat. 25. c. which he doth not in his Gifts as meer Benefactor So that he doth not say that the Reason why some are pardoned and saved is not in him that willeth and him that runneth but the Reason why of two ill-deserving Persons or Nations one is overcome by decreed effectual Grace and the other hath not that Grace that so overcometh his wilful Resistance III. And when Paul speaketh of Esau being hated the Text alledged meaneth no more but that the Edomites were exposed to God's overflowing Punishments on Earth and that Esau was less loved than Jacob and he and his Seed rejected from the Covenant of Peculiarity But as it is certain that they were under that Law of Mercy made to Mankind in fallen Adam and Noah so it is not said in Scripture that Esau was damned or void of Saving Grace II. As to the Hardning of Pharaoh and others it being agreed by all sober Christians that God causeth not Sin we need to debate it no further Whether the sense be That he denieth them softning converting Grace when they have forfeited it by wilful Resistance and so permitteth them to be hardned or Whether it be that he doth those good and righteous Acts which he knows they will be wilfully hardned by as Occasions and Objects or both these Here is not the least hint that God damneth any or decreeth so to do meerly because he will do it without any Reason taken from their own Deserts Or that he maketh some Men Sinners or damneth them meerly as the Potter differenceth his Vessels of Clay But only that when all have deserved to be forsaken and condemned and he giveth Common Grace for their Recovery to all why he freely giveth more which shall be infallibly effectual to some rather than to others when those some were no better than the rest It 's said by some School-men That Mens Damnation is caused by Sin but God's Decree to damn them is not nor hath any Cause But this must be more distinctly answered By God's Decree to damn Men is meant 1. Either the Effects of his Will 2. Or his Will it self 3. Or his Will as extrinsecally denominated from the Object correlated to it 1. No doubt but Punishment which is the Effect of his Will hath a Meritorious Cause in Mans Sin 2. The Will of God or his Decree considered as in God is nothing but his Essence which hath no Cause and is not in it self called a Decree to damn Men. 3. The Denomination of God's Will from its relation to the extrinsick Object hath objective Cause the Object qualified Whoever truly repenteth and believeth may be sure of his Justification and it 's sinful to doubt of it on pretence that God may condemn whom he will when he hath told whom he will not condemn And whoever is unregenerate and ungodly may be sure he is unjustified and unpardoned and in a damnable state for God hath assured us of this in his Word CHAP. X. 1. BRethren my hearts desire and prayer to God for Israel is that they might be saved 2. For I bear them record that they have a zeal of God but not according to knowledge 1 2. My great desire and prayer to God for Israel is that they may be converted and saved And it is laudible in them that they have a Zeal of God and his Law and Worship but it is frustrate because misguided by errour 3. For they being ignorant of Gods righteousness and going about to establish their own righteousness have not submitted themselves to the righteousness of God 3. For they being ignorant of God's way of Justification and Righteousness intended as the end of the
the God you serve and the Kingdom and Glory to which he hath called you 13. For this cause also thank we God without ceasing because when ye received the word of God which ye heard of us ye received it not as the word of men but as it is in truth the word of God which effectually worketh also in you that believe 13. And it is the matter of our uncessant thanks to God that you received not the Gospel as Mens Word with a meer Humane Faith and Obedience but as Gods Word with a Divine which it appeareth to be by the powerful efficacy of it on your selves who are true Believers 14. For ye brethren became followers of the churches of God which in Judea are in Christ Jesus for ye also have suffered like things of your own countrymen even as they have of the Jews 14. Ye follow the Churches in Judea in suffering by your own Neighbours as well as in the same Faith Note The same Faith Hope and Holiness will meet with the same Enmity in all Countries 15. Who both killed the Lord Jesus and their own prophets and have persecuted us and they please not God and are contrary to all men 16. Forbidding us to speak to the Gentiles that they might be saved to fill up their sins alway for the wrath is come upon them to the uttermost 15 16. Note 1. That the Carnal Church hath been more persecuting and bloody than the Heathens 2. That Christ himself seemed not to them good enough to live or to be endured among them but was murdered as a Traytor and Blasphemer by pretended Law and Justice And Prophets and Apostles had the like usage 3. That bloody Persecution oft goeth with the Carnal Church for a great Duty 4. That God is not pleased with the Persecutors of his Servants though they do it as to please him 5. That malignant Persecutors are oft so mad as to be contrary to all Men or engage themselves against the common Interest of Mankind that they may persecute the Faithful 6. It is the silencing of the best Preachers of the Gospel which hath the heat of their malignant Zeal 7. It is that Preaching which would save Souls which they forbid And because this Preaching is the Means to save Souls it is that Satan aimeth his Militia against it 8. Persecuting and silencing Faithful Preachers is the way to fill up the Sins of the malignant Enemies 9. God useth not to bring the utmost Wrath on Men till they have filled up their Sins 10. How long soever they prosper Wrath will come at last to the uttermost on malignant Sinners and Persecutors of the faithful Preachers of the Gospel 17. But we brethren being taken from you for a short time in presence not in heart endeavoured the more abundantly to see your face with great desire 17. But our constrained absence from you in Person not in Heart made us the more earnestly desire to see you 18. Wherefore we would have come unto you even I Paul once and again but Satan hindred us 18. I would oft have come to you and attempted iâ—â— but by Gods permission Satan hindred me by stirring up Persecution and Restraints and making me Work elsewhere by Opposition 19. For what is our hope or joy or crown of rejoycing are not even ye in the presence of our Lord Jesus Christ at his coming 20. For ye are our glory and joy 19 20. For what is that Hope and Joy and Crown for which I labour so hard and suffer so much Is it not your Conversion and Salvation which before Christ at his coming will be my Joy Yes ye are our Glory and Joy that God hath so blest our Labours to your Salvation Note 1. True Ministers of Christ thirst and labour far more for Mens Conversion and Salvation than for Reputation Honour Riches Preferment or Domination 2. Though God will reward Faithful Preachers though they have small Success yet to have great Success to the saving of many is far more comfortable not onely now but at the Coming of Christ CHAP. III. 1. WHerefore when we could no longer forbear we thought it good to be left at Athens alone 2. And sent Timotheus our brother and minister of God and our fellow-labourer in the gospel of Christ to establish you and to comfort you concerning your faith 1 2. Note That in the time of trying Persecutions Christians have special need of confirming and comforting Helps 3. That no man should be moved by these afflictions for your selves know that we are appointed thereunto 3. Note Sufferings for Christ should be so expected that they should seem no strange surprising thing 4. For verily when we were with you we told you before that we should suffer tribulation even as it came to pass and ye know 4. Gods foretelling us of Suffering should fore-arm us for it 5. For this cause when I could no longer forbear I sent to know your faith lest by some means the tempter have tempted you and our labour be in vain 5. Note That though censorious Suspicions of Men be forbidden yet Man is so mutable and weak a thing that loving Suspicions for preventing Hart are necessary to them that have the Care of Men. 6. But now when Timotheus came from you unto us and brought us good tidings of your faith and charity and that ye have good remembrance of us always desiring greatly to see us as we also to see you 7. Therefore brethren we were comforted over you in all our affliction and distress by your faith 6 7. Note That they that by Affliction are not drawn to Sin are matter of Joy to themselves and their Friends notwithstanding their Sufferings 8. For now we live if ye stand fast in the Lord. 8. Your Stedfastness and Victory is the Joy or Life of our Lives 9. For what thanks can we render to God again for you for all the joy wherewith we joy for your sakes before our God 9. We can never be thankful enough to God for the Comfort which we have in you 10. Night and day praying exceedingly that we might see your face and might perfect that which is lacking in your faith 10. Note That the Faith of good Christians is wanting in Act and Object and needeth Increase and Help thereto 11. Now God himself and our Father and our Lord Jesus Christ direct our way unto you 12. And the Lord make you to increase and abound in love one towards another and towards all men even as we do towards you 11 12. Note That to abound in Love to Saints as Saints and to all Men as Men is the state of true Increase in Grace 13. To the end he may establish your hearts unblameable in holiness before God even our Father at the coming of our Lord Jesus Christ with all his saints 13. Note That it is confirmed Faith working by abounding Love which is the Qualification in which we may stand uncondemned as truly holy before
Paul a more capable receiver of Mercy than he should have been if he had maliciously sinned against Knowledge 14. And the grace of our Lord was exceeding abundant with faith and love which is in Christ Jesus 14. And this Mercy which called me hath poured out on me by the Holy Ghost an abundant measure of Faith in Christ and love to him and his which carrieth me on in his Work with Zeal and unwearied diligence 15. This is a faithful saying and worthy of all acceptation that Christ Jesus came into the world to save sinners of whom I am chief 15. This is the Great Article of our Christian Faith which we may trust to and of great comfort to us all and worthy of our thankful acceptation That Christ came into the World to save Sinners which I that am one of the chief must therefore predicate with chiefest Thanks 16. Howbeit for this cause I obtained mercy that in me first Jesus Christ might shew forth all long-suffering for a pattern to them which should hereafter believe on him to life everlasting 16. But it pleased God to shew mercy to me so great a Sinner to magnifie his Grace and encourage all Sinners against Despair that in me Christ might exemplarily shew his gracious Patience and Forbearance and confirm all Sinners in the hope of Everlasting Life who after shall believe and be converted 17. Now unto the King eternal immortal invisible the onely wise God be honour and glory for ever and ever Amen 17. The sense of this unspeakable Mercy calleth up my Soul and should do all to speak with joy the Praises of our God who is Eternal Immortal Invisible the onely God absolutely Wise over Angels and all Creatures To him be honour and Glory for ever and ever Amen 18. This charge I commit unto thee son Timothy according to the prophecies which went before on thee that thou by them mightest war a good warfare 19. Holding faith and a good conscience 18. Note 1. By Charge is meant holding Faith and a good Conscience and keeping the Doctrine committed to him by Paul as a faithful Minister and Soldier of Christ against all Opposition 2. It seems some particular Prophecy such as Agaâ—us had of Paul and many then had had foretold that Timothy should be a faithful Minister 19. Which some having put away concerning faith have made shipwrack 20. Of whom is Hymeneus and Alexander whom I have delivered unto Satan that they may learn not to blaspheme 19 20. Which some have cast away and lost the Christian Faith Such are Hymeneus and Alexander whom I have delivered to Satan as Gods Executioner of some Bodily Punishment to see whether Correction will convince them of their Blasphemy Note 1. What their Blasphemy was is after shewn 2 Tim. 2.17 4.14 2. That Satan is oft Gods Executioner in Correction and Destruction is certain and that such is the Delivery here meant for want of Christian Magistrates But it was none of Satans desire but Gods hereby to teach them not to blaspheme CHAP. II. 1. I Exhort therefore that first of all supplications prayers intercessions and giving of thanks be made for all men 1. As I have oft said That Charity is the End and Sum of Religion I exhort that this may be sincerely manifested in your Religious Worship and that you heartily pray for all sorts of Men that God would save them from Sin and Misery and give them Grace and Mercy and be thankful for their Welfare as if it were your own 2. For kings and for all that are in authority that we may lead a quiet and peaceable life in all godliness and honesty 2. For Kings and for all that are in Preeminence or Superiority that they may so govern that we may be protected in the quiet serving of God in Godliness and decent Conversation with Men without Reproach and Persecution Note 1. That the Character of the Rulers that we are to pray for is not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jus râ—gendi Right but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Preeminence Pray for him that hath the right of Governing as far as you can know it But submit to him that hath setled Possession so far as it wrongeth not anothers Right and so far pray for such that we may live a quiet and peaceable Life in all Godliness and Honesty 3. For this is good and acceptable in the sight of God our Saviour 4. Who will have all men to be saved and to come unto the knowledge of the truth 3 4. For this is agreeable to the great Mercy manifested in Mans Redemption by Jesus Christ who by his Death and Covenant of Grace and Preaching hath shewed us how willing he is that all Men should be saved and come to the knowledge of his Gospel Note 1. That while we obediently pray as God commandeth us we may confidently expect Gods acceptance 2. An extensive Charity rendreth us like Christ 3. It is not onely all sorts of men that Christ would have to be saved but he willeth the Salvation of all Men in general so far as to make a Sacrifice sufficient for all if all will believe and to make an Act of Oblivion or general Pardon and Gift of Life to all on Condition of Acceptance and to send his Messengers promiscuously to all with the Word of Reconciliation to beseech them to be reconciled to God What Christ giveth to all he willeth and purchased for all But he giveth to all a Pardon and Right to Life on Condition of Acceptance Therefore he is so far willing of their Salvation 5. For there is one God and one mediatour between God and men the man Christ Jesus 6. Who gave himself a ransom for all to be testified in due time 5 6. For it must move us to pray for all in compliance with this Will of God that would have all Men saved because there is One God who is good to all and One Mediatour between God and Mankind who took on him the Common Nature of all Men and gave himself a Ransom for all revealed in the Season appointed of God or to be preached to all in due time as God pleaseth Note The Controversie about Universal Redemption too hotly agitated by Beza Piscater and others on one side and by many on the other I have fully handled in my Catholick Theologie and Methodus Theologiae and it needs no more than as aforesaid 1. Whoever is damned it is not because no Ransom was made for him or because it was not sufficient for him 2. By Gods Will to save all is meant the Effects of his Will that have a tendency to their Salvation 3. It is notorious that God hath made an Universal Act of Grace or Oblivion giving Pardon of all Sin and Right to Life in Christ to all Men without exception on Condition of Believing-acceptance and hath commissioned his Ministers to offer this Gift to all Men to the utmost of their power and entreat them to
accept it and doth by many Mercies intimate to them that he useth them not according to the meer violated Law of Innocency but on Terms of Grace 4. Few Christians have the face to affirm that this Universal Conditional Pardon and Gift or Law of Grace is no Fruit of the Death of Christ 5. If therefore this Act of Pardon was purchased by Christ and given to all no modest Face can deny that he so far died for all as to purchase for them all that he actually giveth them 6. It is usual to say that we give a Man a Benefit e. g. Life to a condemned Malefactor if it be given him on the fair Condition of his Acceptance and brought to his own Will and he intreated to receive it 7. If any Wrangler say that this is unfit Language to say He is willing that Men shall be saved who offereth them Salvation freely unless he also make them willing Let him confess that it is but the Name that he denieth and none of the Gifts in question 8. And be it known that Unwillingness cometh not from a Physical Impossibility through the want of Natural Faculties as it is with Brutes but from a voluntary Pravity which aggravateth the Sin 9. And the mutable Will of Man is to be changed by Reason And God giveth Men Reasons in their kind sufficient to persuade them to accept of Christ and Life 10. And lastly No Man can say that Adam when he fell had not Grace enough to make him Able to have stood which he might have used and should have done to his actual standing Noâ— that God never giveth such a power to believe or at least to come nearer the State of a true Believer to many that might bring it into Act and do not This much is enough to end this Controversie with modest Wits 7. Whereunto I am ordained a preacher and an apostle I speak the truth in Christ and lie not a teacher of the Gentiles in faith and verity 7. This Gospel I am appointed to preach to the Gentiles Christ knoweth that I feign not his Commission and faithfully and truly to be their Teacher 8. I will therefore that men pray every where lifting up holy hands without wrath and doubting 8. According to this my Commission I give these Directions following to all sorts First That all Men be much in Prayer to God not onely in the Assemblies but in all convenient Places wheresoever open or secret but that they lift not up to God Hands defiled with any wilful Sin but pure and clean by harmless Conversation and that they come not to God with Wrath against others or with a quarrelsom disputing contentious Disposition but in Christian Love Note That the Ceremony of Lifting up the Hands in Prayer which was an Act of Corporal secondary Worship is lawful and fit where Custom maketh it so and yet is not necessary by Institution as Kneeling also is 9. In like manner also that women adorn themselves in modest apparel with shame-facedness and sobriety not with broidered-hair or gold or pearls or costly aray 9. And for Women I forbid them not all Ornaments specially when they come to the Sacred Assemblies but let them be adorned onely with Attire which expresseth Gravity Modesty and Sobriety not like proud vain or alluring Persons with curious Dressings of their Hair Embroidery Jewels Gold or any over-costly Apparel as those that would seem either Richer or Comelier than they are 10. But which becometh women professing godliness with good works 10. But let them take Good Works of Piety to God and Charity to Man for their chiefest Ornament as they will do if they are true Professors of Godliness It is these in which they must excel the Ungodly and not in Ostentation of Wealth or Beauty 11. Let the woman learn in silence with all subjection 11. Let them be Learners rather than Teachers and let them use Silence and humble Subjection and not be over-talkative and masterly specially silent in the Church 12. But I suffer not a woman to teach nor to usurp authority over the man but to be in silence 12. I forbid Women to be Publick Teachers and to usurp any Authority over their Husbands or over Men in Church-government but to be quiet silent and obedient Note 1. That Paul forbiddeth not Women to teach their Children or Servants or the elder Women to teach the younger 2. Nor doth he meddle with Cases of Civil Government as whether a Woman may Govern a Kingdom or a City or a multitude of her own Tenants and Men-servants 13 14. For Adam was first formed then Eve And Adam was not deceived but the woman being deceived was in the transgression 13 14. For God made the Woman for Subjection by making Adam first and then making her to be for his help And the Woman subjected her self yet lower by being first in the Transgression deceived by the Serpent and then tempting her Husband 15. Notwithstanding she shall be saved in child-bearing if they continue in faith and charity and holiness with sobriety 15. Yet though her Sin have brought her low and even under a Curse in the Pain and Peril of Child-bearing she is even in that low and sad condition under Gods merciful Protection and saving Covenant of Grace which containeth the Promise of this Life and that to come if they continue in Faith Charity and Purity with Sobriety Or Though Sin and Sorrow in Travel came in by the Woman yet by a Womans Child-bearing a Saviour came into the World which is some Reparation of the Honour of the Sex And so the Women may be saved as well as the Men by Christ if they continue in Faith Charity Purity and Sobriety CHAP. III 1. THis is a true saying if a man desire the office of a bishop he desireth a good work 1. As for the Office of a Bishop believe it he that desireth it doth desire a very great and excellent work It is not a bare Name Title Dignity or place of Honour and Command but a Work and a Work of great Importance and Labour and Difficulty which every desirer is not fit for Take heed therefore whom thou dost admit 2. A bishop then must be blameless the husband of one wife vigilant sober of good behaviour given to hospitality apt to teach A Bishop must be one 1. That is not guilty of any scandalous sin since his Conversion 2. One that hath not put away his Wife except for Fornication and married another much less that hath two at once 3. One that is vigilant and wholly addicted to do what he shall undertake 4. One that is of a sober moderate temper and not guilty of Levity and Temerity 5. One that is of an Orderly Composed Decent Temper and Carriage 6. By Charity to be ready to entertain Strangers and take in those that are exposed to want 7. One that is fit by Ability and Zealous Willingness to teach the Flock the necessary things