PRESENTED TO THE LIBRARY 
 
 PRINCETON THE(3L0GICJ1L SEMINJ^RY 
 
 Mi's. Alexander Proudfit. 
 
»7^<-^-t- ^oC/e^ 
 
PARAPHRASE 
 
 WITH 
 
 N O T E S 
 
 O N T H E 
 
 EPISTLE 
 
 TO THE 
 
 ROMANS. 
 
 To which is prefix'd 
 
 A K E y to the Apoftolic Writings, or an E s s a y to ex- 
 plain the Gospel Scheme, and the Principal Words- 
 . and Phrafes the Apofiles have ufed in defcribing it. 
 
 By JOHN TAYLOR, 
 
 Minifter of the Gospe l in NORWICH, 
 
 PSALM XCri. 4, 5. Tl>c«, Lord, hajt made me glad through thy Work : 1 
 ivill triumph in the Works of thy Hands. O Lord, how great are thy Works ! 
 end thy Thoughts are very deep. 
 
 LONDON: 
 
 Printed and Sold by J. Waugh, in Gracechurch- Street. 
 MDCCXLV. 
 
-»-«t- -i-'t- 4»-t- ■»-» -»-^ - »- ^ >^ ^-"t- ->• ^ ■»-^ -^-t- -^-^ -»■-*- -»■■•*- -^■■^ ^-t- 
 
 T O T H E 
 
 Society of Christians 
 
 I N T H E 
 
 CITY of NORWICH, 
 
 Whom Iferve in theGofpel o£outLord JESUS CHRIST, 
 Grace, Mercy and Peace from God, our Father, and 
 fkom the Lord JESUS CHRIST 
 
 BELOVED, 
 
 T is my Honour and Pleafure, as well as Dii^ 
 ty, to ferve you in the Gofpel of our Lord* 
 Jefus Chrijl: And your kind Acceptance, and 
 due Improvement of my honefl and- well in- 
 tended Labours, is the greateft Encouragement 
 I defire. Your AiFe£tions and friendly Regards are, in Ef- 
 fed,. the whole World to me: And it is my Ambition to 
 purchafe them, only by fuch worthy A<3:ions, and honour- 
 able Difcharge of "Duty, as defer ve a juft and folid Efteem. 
 
 TOO many,, I fear, are Chrifiians they know not wliy. 
 
 But I would gladly give you fuch a View of theGofpel Scheme, 
 
 as may eftabHfli you in the Faith of Jefus Chrift upon the 
 
 moft juft and folid Grounds ; and fuch a deep Senfe of the 
 
 a 2 Love 
 
D E D I C AT 10 N. 
 
 Love of God in Him, as may form and fix every good 
 Principle in the Mind, produdive of all Righteoufnefs in 
 the Converfation. 
 
 WITH this only View, the Book before you was writ- 
 ten ; and it was originally defigned for your Service alone. 
 For which Reafon, and as it is the Work of One, whofe 
 Character and Converfation you are well acquainted with ; 
 v/ho ardently defires your fpiritual Improvement, in order 
 to your, eternal Felicity; and who, for a confiderable Time, 
 has laboured among you for your common Good, it is my 
 very earneft and particular Requeft, that you would, and 
 my Hope that you will, read and ftudy it carefully. 
 
 WE may not indulge our own Conceits in Matters of 
 Revelation. Every Point, advanced as Chriftian Dodrine, 
 ought to be found in Scripture, and explained by Scripture, 
 ftridly regarding the Principles there taught, and the-efta- 
 blifhed Senfe of Phrafes there ufed. And it is the Defign 
 of this Effay, fetting afide all human Schemes, and my 
 own Imagination, to give you the true Scheme of Chrifti- 
 anity, colleded immediately from that pure Fountain, care- 
 fully comparing one Part with another ; that your Faith, 
 Hope, and Joy may fland, not upon the Wifdom of Man, 
 but upon the firm and immoveable Foundation of the 
 Word of God. 
 
 I C A N truly fay, I have take^i great Care to go every 
 where upon good and fure Grounds. I have not affeded 
 Novelty, nor inferted any one fingle Sentiment, merely be- 
 caufe new and plaufible ; but becaufe I am perfuaded it is 
 the true and realj or the moft probable Senfe, of Revelation. 
 
 AND 
 
D E D I C AT 10 N. 
 
 - i 
 
 A N D yet I think it my Duty to advdle you, to read what I 
 have writ with proper Caution ; for after all the Care and Pains 
 I have taken to fee and fhew the Truth, 1 dare not pre- 
 tend to be free from all Miilakes. The Apoflles were infpired 
 and infallible Writers, but we are none of us either infpired, 
 or infallible Interpreters. Nor is it necefiary we fhould. In 
 the Works of Creation, God has fo clearly fhewn his eter- 
 nal Godh^d, Wifdom, Goodnefs, and Power, that they, 
 who do not fee and acknowledge them, arp inexcufable ; 
 and many able and ingenious Hands have, l^een well and 
 fuccefsfully employed in fearching into, and explaining the 
 various Appearances and PVodud:ions in . the Natural World. 
 But who ever pretended to penetrate into all the Receffes of 
 Nature, or to give a perfedt unerring Account of all her 
 Appearances ? Even fo, the Holy Scriptures do give us fuch 
 a true, clear, and full Account of the Divine Difpenfations, 
 and of the Way to eternal Life, that every one, who is 
 willing to underftand, may very clearly and certainly fee 
 what is fufficient to guide him to Salvation. And it is the 
 Duty of fuch as have Knowledge and Learning, to dig in 
 thofe facred Mines ; and to endeavour, as they are able, to 
 bring into clearer Light the rich Treafures, which may have 
 been hidden through the Ignorance, Error, and Superftition 
 of foregoing Ages. And feveral worthy and learned Pens 
 have been happily employed in this ufeful and neceflary 
 Work. But who will prefume to fay, he has in every In- 
 ftance brought forth the pure and precious Metal, without 
 any Mixture of Drofs? The Pretences of the Church of 
 Rome to Infallibility, are proved by their own different Seds 
 and Sentiments, and by many of their Tenets j which .are 
 either without any Ground in Scripture, or diredly contrary 
 to it, to be manifellly falfe and arrogant. Nor is the Per- 
 fedion pf Knowledge, or Infallibility of Sentiment, ^eed- 
 
 fui 
 
DEDICATION. 
 
 ful to our Salvation. For while we every one of us feri- 
 Gufly endeavour to find the Truth, and to be governed by 
 it, whatever the Quantity of Knowledge, or Certainty of 
 Perfuafion be, to which we attain, we do all that is in 
 our Power, and all that God requires of us ; nor can we 
 be deftitute of that Faith, which is neceflary to Salvation. 
 So far as we truly follow the Scriptures, we are infallibly 
 fure we are in the Right: And fo far as we honejlly and 
 Jincerely endeavour to follow them, we are infallibly fure 
 of God's Acceptance. But none of us have Dominion over 
 the Faith of our Fellow-Chriftians and Servants; nor muft 
 any one pretend to fet up for Mafter in Chriji\ School. 
 Chrifi alone is our Mafter and Lord ; and we ought not, 
 as indeed, juftly, we cannot, fubftitute any fuppofed infal- 
 lible Guide in his Place. 
 
 I O N L Y profefs, to point at the Light iliining in Re- 
 velation. It is to that Light, and not to me, you are to 
 turn your Eyes. Indeed, I am perfuaded, that in the prin- 
 cipal Parts and general Scheme of the Gofpel, I am not 
 miftaken. However, it is incumbent upon you, not impli- 
 citly to fwaJlow every Thing I advance; but to examine 
 carefully, whether it be well grounded upon the Word of 
 God. 
 
 I H A VE endeavoured to make every Thing eafy and 
 intelligible. But he, who has been much in perufing the 
 Apoftolic Writings, is beft prepared to apprehend what is 
 here advanced. And when a Perfon has digefted, and made 
 familiar, the Phrafes and Sentiments here explained, he will 
 reap but little Fruit, if he doth not immediately apply him- 
 felf to reading the AEis and Epijlles. To give a clear Un- 
 derftanding of them, in particular, is the Defign of what 
 ;s: heiji offered ; and therefore the careful Reading oi them, 
 
 fhould 
 
D ED IC AT 10 N. 
 
 fliould fucceed the Penifal of this. And if both were 
 read alternately, firft the one, and then the other, I am 
 perfuaded fuch an Exercife would turn to good Account. 
 But a Perfon little verfed in the Apoftolic Writings, can be 
 no competent Judge of what 1 have done ; and he, who 
 doth not apply what he here learns, to his Affiftance in 
 ftudying them, will receive lefs Benefit from it. 
 
 ABOVE all, we fliould remember; that a vain, world- 
 ly, fenfual Mind is in no Condition to fee, or relifli the 
 Truth as it is in Jefus : Nor can any Explications force 
 Knowledge upon thofe that are not willing to underftand. 
 The Love of Truth, Purity of Mind, and patient Applica- 
 tion, are neceflary on your Part ; and I am perfuaded will 
 render the principal Things plain, and give you the Plea- 
 fure of feeing the Truth clearly in feveral Points, hitherto 
 reckoned very dark and abftrufe. 
 
 YOU will not, indeed, be able to form a compleat Judg- 
 ment upon fome of the Criticifms. Yet you fliould not 
 therefore forbear to read them ; becaufe you will meet with 
 ieveral ufeful Obfervations, which lie within the Reach of 
 fuch as are not acquainted with the learned Languages. 
 
 I T fliould never be forgot, that to fpend one's Time even 
 in commenting and fpeculating upon the Sacred Writings, 
 if we do not imbibe the Principles they teach, lay them to 
 Heart, and reduce them to Pradlice, amounts to no more, 
 than diverting one's felf with any common Amufement. 
 St. Paul was raviflied with the Charms of the Gofpel ; he 
 felt its Power and Efficacy upon his own Heart ; it raifed 
 him, in the brightefl Views of Glory, Honour and Immor- 
 tality, far above all earthly Things. And we then under- 
 ftand 
 
DRD IC ATIQM 
 
 fkod tHe Gofpel 16 Purpofe, when in the fame Manner it 
 works upon every Spring of Adlion within us. 
 
 -rilT is your Honour aftd Happinefs, that you have al- 
 ways been a peaceable People. You Icorn to pradife the 
 unchriftian Methods of fome, who, to fupport a favourite 
 Sentiment, foment Heats, Animofitics, and Divifions, and 
 difcourage Men of Probity and Learning. You allow your 
 Miniflers to read the Bible, and to fpeak what they find 
 there. You profefs univerfal Charity and Good-will to all 
 your Brethren in Chrijiy and to all Mankind. Thefe are 
 noble Principles; and I hope you will never relinquifh 
 them. Give your Catholicifm its proper Worth, by im- 
 proving in found Knowledge ; and guard it with Resolution. 
 Rejed: all ilavifh, narrow Principles with Difdain. Neither 
 iifi; yourfelvesj. nor be prefl: into the Service of any Sed or 
 Party whatfoever. Be only Chrtfliam ; and follow only 
 God and Truth. 
 
 l^YOU knoWj your Congregation ftands upon no other 
 Ground, but that Catholic One, which the Apoftle, in his- 
 Epiftie to the Romans^ aflerts, and demonftrates, to be the- 
 only, and the fufficient Foundation of a Right to a Place 
 in the Church and Kingdom of God, Faith in JESUS 
 CHRIS^T. Yoii may reft. fully latisfied that you are a 
 true Church, built upon the Foundation of the Apoftles 
 and Prophets,, whereof C/6ri/^ J^J^^^ is the chief Corner-ftone. 
 And you have, therefore, the beft Reafon in the Worli^ 
 for adhering (leadiiy to the Caufe you have efpoufed, the 
 Caufe of Chriftian Liberty, which at once fettles your Pro- 
 feffion upon an infallible Bottom_, rejeds all human Impo- 
 fitions, a'nd at the fame Time, cons^ehends, and cordially 
 f eceires,( ■ all' who are of the Faith of the Son of .God. 
 I.nnfi 
 
 I HOPE 
 
BED IC AT I N. 
 
 I HOPE I need not warn you againft Popery, that 
 monftrous, and moft audacious Corruption of the pureft 
 and brighefl Difpenfation of Religion. Romijh Agents are 
 bufy amongft us, deluding, wi^li all Deceivablcnefs of Un~ 
 right eoufnefs, the Weak and Ignorant, who do not fee the 
 Falfhood of their Aflertions, prefumptuoully backed witii 
 the Terror of eternal Damnation. This aflonifliing Apof- 
 tacy is plainly foretold, 2 Thejf, ii. i, — i 2\ i Tim. iv. i, — 5. 
 alfo in the Prophet Daniel, and at large in the Revelation. 
 And this Idolatrous Church, the Mother of Harlots, we 
 know, fhall be confumed by the Spirit of the Mouth of the 
 Lord, and deflroyed by the Brightnefs of His Coining. And 
 his Voice to us, in the mean time, is. Come out of her, 
 my People, that ye be not Partakers of her Sinsy and that 
 y& receive not of her Plagues, Rev. xviii. 4. 
 
 BUT you are not without Danger from another Quarter. 
 Some, and not a {^yf^, in our Land, with unnatural Eager- 
 nefs and Pleafure, fet themfelves openly to difparage and 
 difprove the Chriflian Revelation. But where £hall we find 
 eternal Life, but in that Revelation ? Will it be faid, that 
 the Light of Nature difcovers it ? That Light doth difco- 
 ver, indeed, to thofe that attend to it, a future World: 
 But doth it difcover Immortality, or eternal Life ? By no 
 means. Doth it (how how we ihall reach Immortality ? 
 It may be faid, in the Pradice of Virtue. But who can 
 lay, he hath performed a Virtue, that, in the Eftimate of 
 his own Reafon, will entitle him to it? Who can pretend 
 to have fo behaved, as to defer ve any one Bklling from 
 God's Hands ? Is it not evident, that the beft "^^irtue, any 
 Man performs, needs the ReHef of Grace and Mercy ? And 
 where is that Grace and Mercy revealed, but in the Gofpel ? 
 The Gofpel alone difcovers and enfures Immortality ; cr re- 
 h veaJa 
 
DEDICATION. 
 
 veals the Grace which exprefsly gives it, the Ground upon 
 which this Grace ftands, the End for which it is given, 
 and the Means by which we may obtain it. And can the 
 full Perfvvafion and View of immortal Honour and Glory 
 be efteemed a Trifle ? A little light Duft, to be blown 
 away with every Blaft of ignorant and profane Breath? 
 The Gofpel is good News from Heaven ; Pardon and eter- 
 nal Life promifed to a fmful World. And can any be fo 
 infatuated as to wifli its heavenly Light and Hopes at once 
 extinguillied, and the Darknefs of Paganifm reflored among 
 the Nations ? Doth not Nature itfelf teach us to be thank- 
 ful for fuperior BlefTmgs, and to turn our Eyes to the 
 brighteft Views and clearefl Profpedls of Happincfs ? If the 
 Univerfal Father is pleafed to beftow upon us fingular Fa- 
 vours, is it not moll unnatural and wicked to defpife and 
 rejed; them .? Such is the Glory and Excellence, fuch the 
 delightful Profpeds of the Gofpel, that, inftead of cavil- 
 ing and oppofing, methinks the proper and only Concern 
 of every Mind fliould be to feek out Evidence, and all 
 poflible Means to eftablifh its Truth. 
 
 VALUE the Word of God as your richeft Treafure, 
 and the only Fund of true and perfedl religious Knowledge, 
 Comfoit, and Joy. Read it over diligently, and treafure 
 it up in your Minds, as a Rule of Life, then you will ex- 
 perience its Power and Excellency. Forfake not the Af- 
 fembling of yourfelves together, with Readinefs of Mind 
 embrace any Opportunity of joining a Society which wor- 
 fhips God in. Spirit and Truth, as Part of his Family, as 
 the Heirs of the Grace of Life, in Hope of being joined 
 in a little Time to the bleffed Society of the Angels above. 
 Live in Love and Goodnefs to all Men, and efpecially to 
 one another. Be inftant, and fervent in Prayer ; make 
 Confcience of Family and Clofet Devotion. Keep your 
 
 Hearts 
 
D E D I C AT I N. 
 
 Hearts and Views above this World ; daily look, and pre- 
 pare for, the Coming of our Lord. And that your Love 
 may abound yet more and more^ in Knowledge and in all 
 yudgment \ that ye may approve thofe Things which are ex- 
 cellent ; that ye may be Jincere and without Offence till the 
 Day of Chrijij being filled with the Fruits of Right eoufnefs, 
 which are^ by Jefus Chrijl^ unto the Glory and Praife of 
 Gody is the unfeigned Willi of your faithful Servant for 
 Jefus fake. 
 
 John Taylor. 
 
 A K E Y 
 
K E Y 
 
 T O T H E 
 
 APOSTOLIC WRITINGS, 
 
 O R A N 
 
 ESSAY to explain the Gospel Scheme, and the 
 Principal Words and Pbrofes the /^poftles have ufed in 
 defcribing it. 
 
A 
 
 K E Y, &c. 
 
 CHAP. I. 
 
 The Original and Nature of the Jevviili Confiitution of 
 Religion. 
 
 OD, the FATHER of the Unlverfe, who has exercifed 
 his boundiefs Wifdom, Power and Goodnefs in producing 
 various Beings of different Capacities ; who created the 
 Earth, and appointed divers Chmates, Soils and Situations 
 in it, hath from the Beginning of the World introduced 
 feveral Schemes and Difpenfations, for promoting the Vir- 
 tue and Happinefs of his rational Creatures, for curing 
 their Corruption, and preferving among them the Knowledge and 'vVorOiip of 
 himfclf, the true God, the PoflelTor of all Being, and the Fountain of all 
 Good. * 
 
 2. In Purfuance of this grand and gracious Defign, when, about four hun- 
 dred Years after the Flood, (which feems in a good Meafure to have removed 
 the Violence and Rapin that had raged among the Antediluvians,) the Gene- 
 rality of Mankind were fallen into Idolatry, (a Vice which in thofe Times 
 made its firft Appearance in the World,) and ferved other Gods, thereby re- 
 nouncing Allegiance to the One God, the Maker and Governour of Heaven 
 and Earth. He, to counteraft this new and prevailing Corruption, was pleafed, 
 in his infinite Wifdom, to feled one Family of the Earth, to be a Repofitory of 
 true Knowledge, and the Pattern of Obedience and Reward among the Nati- 
 ons. 
 
 * We do not know how God can exercife his Perfefiions towards his Creatures, when 
 he has brought them into Being, otherwife, than in placing them in various Relations 
 and Subordinations to each other, in devifing and conduding proper Difpenfations, ac- 
 cording to different and changing Circumftances, in order to excite and increafe the Vir- 
 tue of moral Agents, and in providing fuitable Happinefs for the Worthy, and Punifli- 
 ments for the Wicked. 
 
Abraham an Ictolaier. 
 
 ons. That as Mankind were propagated, and Idolatry took its Rife, and wa? 
 difperfed from one Part of the World into various Countries, fo alfo the Know- 
 ledge, Worfhip and Obedience of the true GOD might be propagated and. 
 fpread from nearly the time Quarter-, or however from tliofe Parts, which. 
 then were moft famous and diftinguifhed. To this Family he particularly re- 
 vealed himfelf, vifited them with feveral public and remarkable Difpenfations 
 of Providence ; and at laft formed them into a Nation, under his fpecial Pro- 
 tection, and governed them by Laws delivered from himfelf, placing them 
 in the open View of the World, firft in Egypt, and afterwards in the Land 
 of Canaan. 
 
 3.. The Head, or Root of this Family wsiS Ahabam, the Son of Terab;, 
 who lived in Ur of the Chaldees, beyond Euphrates. His Family was infefted 
 with the common Contagion of Idolatry, as appears from Jo/huaxxiv. 2,3. 
 Jtid Jolhua Jaid unto all the People, thus faith the Lord God of Ifrael, your Fathers 
 dwelt on the other Side of the Flood [or River Euphrates'] in old Time, even Terah the 
 Father of Abraham, and the Father of Nacber : and they ferved other Gods. And I: 
 took your Father Abraham from the other Side of the Flood, &cc. Here Maimcnides^. 
 the learned Jew, * owns it is implied, that Abraham the Son of an idolatrous 
 Father was bred up in Idolatry. For having Occafion to mention thefe Words 
 of Jofhua, he makes this pathetic Refleftion upon them. " How great is the 
 " Benefit we receive from thefe Precepts, which have freed us from- 
 " fuch a grand Error, in which our Father was educated; and converted 
 " us to the true Belief of God? by teaching us that he created all 
 " Things-, and that he is to be worlhipped, and loved,, and feared, and 
 " he only, ye." And the Apoftle PW intimates as much, Rom.'w. 3,4,5,- 
 For what faith the Scripture ? Abr ah a M believed God, and it was counted unto him. 
 for Righteoufnefs. Now to him that wcrketb, is the Reward not reckoned of Grace, hut 
 of Debt. But to hm that worketh not, hut believeth on him that juflifietb the UN- 
 GOD LT, his Faith is counted for Righteoufnefs. Abraham is the Perfon he is 
 difconrfing about, and he plainly hints, tho' he did not care to fpeak out, that 
 even Abraham was chargeable with not paying due Reverence and Worlhip to. 
 God ; as the Word A2EBH2, which we render Ungodly, properly imports. 
 
 4. But, tho^ Abraham had been an Idolater, God was pleafed, in his infi- 
 nite Wifdom and Goodnefs, to fingle him out to be the Head, or Root of: 
 that Family and Nation,, which he intended to feparate to himfelf from the reft 
 of Mankind, for the forementioned Purpofes. Accordingly he appeared to- 
 him in his Native Country,, and ordered him to leave it, and his idolatrous- 
 Kindred, and to remove into a diftant Land, to which he would direft and- 
 conduft him ; declaring at the fame time his Covenant, or Grant of Mercy, 
 to hi:n, in thefe Words, Gen. xii. i, 2, 3. T will make of thee a great Nation, and 
 I will bl.fs thee, and make thy Name great ; and thou fhalt be a Bleffmg. And I will 
 blefs them that hlefs thee, aud curfe him that curfeth thee : And in thee fhall all Fami- 
 lies of the Earth be bleffed. So certainly did God make himfelf known to Abra^ 
 ham, that he was fatisfied this was a Revelation from the one true God, and 
 that it was his Duty to pay an implicit Obedience to it. Accordingly, upon 
 the Foot of this Faith, he went out, though he did not know whither he was 
 to go. The fame Covenant, or Promife of Bleffings, God afterwards at fun- 
 dry 
 
 * ?atr\(.k\ Commentary upon fojh, xxiv. 3. 
 
A B R A H A mV Family formed into a Nation. 
 
 dry Times repeated : Particularly, Gen. xv, 5. Aid the Lord brought him forth 
 abroad^ and faid. Look now towards Heaven, and tell the Stars, if thou be able to 
 number them: And he /aid unto him. So Jhall thy Seed be. Here again, he believed 
 in the I.OKV ; and he counted it to him for Right eovst<i ess. Alfo Gen. xvii. 
 1,-8. he repeats and eftablifheth the fame Covenant for an everlafting Covenant, 
 to be a God unto him and his Seed after him ; promifing them the Land of Canaan 
 for an everlajiing Pofftffwn; and appointing Circumcifion, as a perpetual Token 
 of the Certainty and Perpetuity of this Covenant. Thus Abraham was taken 
 into God's Covenant, and became intitled to the Bleffings it conveyed •, not 
 becaufe he was not ciiargeable before God with Impiety, Irreligion and Idola- 
 try ; but becaufe God, on his Part, freely forgave his prior TranfgrefTions, 
 and becaufe Abraham, on his Part, believed in the Power and Goodnefs of 
 God : Without which Belief, or Perfuafion, that God was both true, and able 
 to perform what he had promifed, he could have paid no Regard ro the Divine 
 Manifeftations ; and confequently, mufl have been rejedled, as a Perfon altoge- 
 ther improper to be the Head of that Family, which God intended to (et 
 apart to himfelf. 
 
 5. And as Abraham, fo likewife his Seed, or Pofterity, were at the fame 
 Time, and before they had a Being, taken into God's Covenant, and intitled 
 to the Bleffings of it. (Gen. xvii. 7. / will efiabliflo my Covenant between me and 
 thee, atid thy Seed after thee, &c.) Not all his Potterity, but only thofe whom 
 God intended in the Promife ; namely, firft the Nation of the Jews, who 
 hereby became pardcularly related to God, and invefted in fundry invaluable 
 Privileges -, and after them the believing Gentiles, who were reckoned the Chil- 
 dren of Abraham, as they fhould believe in God as Abraham did. But more of 
 this hereafter. 
 
 6. For about 215 Years, from the Time God ordered Abraham to leave 
 his native Country, he and his Son Ifaac, and Grand-fon Jacob, fojourned in 
 the Land Canaan, under the fpecial Protedion of Heaven, till infinite Wifdom 
 thought fit to fend the Family into Egypt, the then Head-Quarters of Idola- 
 try, with a Defign they fhould there increafe into a Nation ; and there, not- 
 withftanding the cruel Oppreffion they long groaned under, they multiplied to 
 a furprizing Number. At length God delivered them from the Servitude of 
 Egypt, by the moft dreadful Difplays of his Almighty Power-, whereby he de- 
 monftrated himielf to be the One true God, in a fignal and compleac Triumph 
 over Idols, even in their Metropolis, and in a Country of Fame and Eminence 
 among all the Nations round about. Thus freed from the vileft Bondage, 
 God formed them into a Kingdom, of which he himfelf was King; gave 
 them a Revelation of his Nature and Will ; inftituted fundry Ordinances of 
 Worfliip-, taught them the. Way of Truth and Life-, fet before them various 
 Motives to Duty, promifing fingular BleiTings to their Obedience and Fidelity, 
 and threatning Difobedience and Apoftacy, or Revolt from his Government, 
 with very heavy Judgments ; efpecially that of being expelled from the Land 
 of Canaan, and fc altered among all People, from the one End of the Earth unto the 
 other, in a wretched, perfecuted State, heut. xxviii. 63,-68. Lev. xxvi. 3, 4, 
 l^c. 33. Having fettled their Conflitution, he led them thro' the Wilderrieis, 
 where he difciplined them for forty Years together -, made all Oppofuion fall 
 before them ; and at laft brought them to the promifed Land. 
 
 B 7. Here 
 
Jewish Nation formed to be a public Light. 
 
 7. Here I may obferve ; that God did not choofe the Ifraelites out of any 
 partial Regard to that Nation ; nor becaufe they were better than other Peo- 
 ple, (Deut. ix. 4, 5.) and would always obferve his Laws. It is plain he 
 knew the contrary. (Deut. xxxi. 29. xxxii. 5, 6, 15.) It was indeed with great 
 Propriety, that among other Advantages he gave them alfo that, of being de- 
 fended from Progenitors illuftrious for Piety and Virtue; and that he grounded 
 the extraordinary Favours they enjoyed upon Abraham's Faith and Obedience, 
 Gen. xxii. 16, 17, 18. But it was not out of Regard to the moral Charafter of 
 the Jewijh Nation that God chofe them, [42] * any other Nation would have 
 ferved as well on that Account ; but as he thought fit to feledl one Nation of 
 the World, he felefted them out of Refpeft to the Piety and Virtue of their 
 Anceftors, Exod. iii. 15. vi. 3, 4, 5. Beut. iv. 37, 
 
 8. It fhould alfo be carefully obferved ; that God feleded the Ifra- 
 elitifi Nation, and manifefted himfelf to them by various Difplays of his Power 
 and Goodnefs, not principally for their own Sakes, to make them a happy and 
 flourifhing People ; but to be fubfervient to his own high and great Defigns 
 with Regard to all Mankind. And we fhall entertain a very wrong, low and 
 narrow Idea of this feleft Nation, and of the Difpenfations of God towards it, 
 if we do not confider it as a Beacon, or Light fet upon a Hill t, as raifed up to- 
 be a public Voucher of the Being and Providence of God, and of the Truth 
 of the Revelation delivered to them, in all Ages, and in all Parts of the World r 
 And confequently, that the Divine Scheme, in relation to the Jewijh Polity, 
 had reference to other People, and even to us at this Day, as well as to the 
 Jews themfelves. [60] And the Situation of this Nation, lying upon the Bor- 
 ders of Afia, Europe and Africa^ was very convenient for fuch a general 
 Purpofe. 
 
 9. It is further obfervable ; that this Scheme was wifely calculated to anfwer 
 great Ends under all Events. If this Nation continued obedient, their vifible 
 Profperity, under the Guardianfliip of an extraordinary Providence,, would be 
 a very proper and extenfive Inftruftion to the Nations of the Earth. And, no^ 
 doubt, fo far as they were obedient, and favoured with the fignal Interpofals- 
 of the Divine Power, their Cafe was very ufeful to their Neighbours. On the 
 other hand ; if they were difobedient, then their Calamities, and efpecially their 
 Dilperfions, would nearly anfwer the fame Purpofe ; by fpreading the Know- 
 ledge of the true God, and of Revelation, in the Countries, where before 
 they were not known. And fo wifely was this Scheme laid at firfl:, with Re- 
 gard to the Laws of the Nation both Civil and Religious, and fo carefully has 
 it all along been conduced by the Divine Providence, that it ftill holds good, 
 even at this Day, full 3600 Years from the Time, when it firft took Place, 
 and is ftill of public Ufe for confirming the Truth of Revelation. I mean, 
 not only as the Chriftian Profefiion, fpread over a great Part of the World, 
 has grown out of this Scheme, but as the Jews themfelves, in Virtue thereof, 
 after a Difperfion of about 1700 Years, over all the Face of the Earth, every 
 where in a State of Ignominy and Contempt, have, notwithftanding, fubfifted 
 in great Numbers distinct and separate from all other Nations. This 
 
 feems 
 
 * Wherever any Number is included in Brackets, thus [42], it refers to the Paragraph, 
 marlced with the fame Number in this here KET\ and to no other Part of the Book. 
 
Jews, at prefenty a Proof of Revelation. 
 
 leems to me a (landing Miracle : Nor can I aflign it to any other Caufe but 
 the Will and extraordinary Interpofal of Heaven, when I confider ; that, of 
 all the famous Nations of the World, who might have been diftinguifhed from 
 others with great Advantage, and the moft illuftrious Marks of Honour and Re- 
 rown ; as the AJfyrianSy Perftans, Macedonians, Romans, who all, in their Turns, 
 held the Empire of the World, and were, with great Ambition, the Lords 
 of Mankind ; yet thefe, even in their own Countries, the Seat of their ancient 
 Glory, are quite diflblved, and funk into the Body of Mankind : Nor is there 
 a Perfon upon Earth can boaft he is defcended from thofe renowned, and im- 
 perial Anceftors. Whereas a fmall Nation, generally defpifed, and which 
 was, both by Pagans and pretended Chrijlians, for many Ages, harraffed, per- 
 fecuted, butchered and diftrefled, as the moft deteftable of all People upon the 
 Face of the Earth -, * * and which, therefore, one would imagine, every 
 Soul, that belonged to it, fhould have gladly difowned, and have been willing 
 the odious Name fhould be entirely extinguiihed ; yet, I fay, this hated Nation 
 has continued in a Body quite dijlinB and feparate from all other People ; even 
 in a State of Difperfion, and grievous Perfecution, for about 1700 Years, 
 This demonftrates, that the Wifdom, which lb formed them into a peculiar 
 Body, that they have, almoft ever fince the Deluge, remained in a State 
 divided from the reft of Mankind, and are ftill likely to do fo, is not 
 Human, but Divine. For no Human Wifdom or Power could form, or how- 
 ever could execute, fuch a vaft, extenfive Defign. Thus the very Being of 
 the Jews, in their prefent Circumftances, is a Handing, public Proof of the 
 Truth of Revelation •, at leaft as far as the Call of Abraham: And alfo is a 
 fair and manifeft Pledge of the great Event foretold in the Prophetic Writings, 
 when Babylon fhall fall, the Fidnefs of the Gentiles cone, and all Ifrad be faved, 
 and, I fuppofe, return to their own Land again. For their being fo wonder- 
 fully preferved, in a diftincl Body, I make no Queftion, points to their Re- 
 ftoration predided particularly by St. Paul, Rom. xi. 12, 15, 25. to 33. * 
 But to return. 
 
 * * Acccording to the Prophecy of Mofcs, Deut. xxviii. 63, i^c. See Dr. Patrick's 
 Commentary upon that Place. 
 
 * Since I wrote this there has been publiflied Three Difcourfes, under the Title of 
 The Circumftances of the frmifi} People an Argument for the Truth of the Chrijiian 
 Religion, by the Learned and judicious Iilr. A'. Lardner, whicli I think well woxdj 
 perufing. 
 
 B 2 CHAP 
 
Jews how Elected. 
 
 CHAP. II. 
 
 T/je particular Honours and Privikges of the Jewlfh 
 Nation^ while they were the peculiar People of God^ 
 and the Terms fignifying thofe Honours^ &c. explained. 
 
 HE Nature and Dignity of the foregoing Scheme, and the State- 
 and Privileges of the Jewtjlo Nation, will be better underftood, if 
 we carefully obferve the particular Phrafes by which their Rela- 
 tion to God, and his Favours to them, are expreffed in Scripture. And, 
 
 11. I. As God, in his infinite Wifdom and Goodnefs, was pleafed to prefer 
 them before any other Nation, and to fingle them out for the Purpofes of Re- 
 velation, and preferving the Knowledge, Worfhip and Obedience of the true 
 God, God is faid to CHOOSE them, and they are reprefented as his 
 CHOSEN, or ELECT People: Deut. iv. 37. vii. 6. x. 15. The Lord had 
 
 a Delight in thy Fathers, and he chose their Seed after them, even you above all 
 
 People. I Kings iii, 8. Thy Servant is in the midjl of thy People which thou haft 
 CHOSEN, a great People that cannot be numbered, i Ghron. xvi. 13. O.ye Seed 
 of Jfrael his Servant, ye Chiliren of Jacob his chosen Ones. Pfal. cv. 6. xxxiii. 
 12. Bleffed is /i^f Nation whofe God is the Lord: Arid //&£ People whom he hath- 
 chosen for his own Inheritance, cv. 43. cvi. 5. That I may fee the Good of thy 
 Chosen, or Elect, that I may rejoice in the Gladnefs of thy Nation, cxxxv. 4. 
 Ifai. xli. 8, 9. xliii. 20. xliv. i, 2. xlv. 4. For Jacob my Servant's Sake, and Ifrael 
 mine Elect, I have even called thee by thy Name. Ezek. xx. 5. Thus faith the. 
 Lord., In the Day when I chose Ifrael^ and lifted my Hand unto the Seed of the 
 
 Hoiife of Jacob, and made my f elf known unto them in the Land of E\yot. Hence 
 
 re-inftating them in their former Privileges is exprefled by CHOOSING them 
 again, Ifai. xiv. i. For the Lord will have Mercy on J-acob, and will yet choose. 
 Ifrael, and fet them in their own Land. Zech. i. 17. ii. 12. 
 
 12. ][. The firft Seep he took, in Execution of his Purpofe of Election, 
 was, to refcue them from their wretched Situation in the Servitude and Idola- 
 try of Egypt, and to carry them, through all Enemies and Dangers, to the 
 Liberty and happy State, to which he intended to advance them. With Re- 
 gard to which the Language of Scripture is, i. chat he DELIVERED, 
 2. SAVED, 3. BOUGHT, or PURCHASED, 4. REDEEMED 
 them. Exod. iii. 8. And I am come down to deliver them out of the Hand of 
 the Egyptians, and to bring them unto a good Land. So Exod. x\'iii. 8, 9, 10. Judg. 
 
 vi. 8, 9. Exod. vi. 6. / am the Lord, and I will bring you from under the 
 
 Burthens of the Egyptians, and I will rid [deliver] you. out of their Bondage. 
 So Exod. v. 23. I Sam. x. 18. 
 
 12. X Exod. xiv. 30. TIms the Lord saved Ifrael that Day, out of the Hand of 
 the Egyptians. Deut. xxxiii. 29. Happy art thou, O Ifrael: fVho is like unto thee, 
 
 O People saved ^j the Lord? i Sam. x. 19. Thus God was their Saviour 
 
 and Salvation. Pfal. cvi. 21. They, [the Ifraelites,] forgat God their Sa- 
 viour, which had done great Things in Egypt. Ifai. xliii. 3. I am the Lcrd thy 
 
 God, 
 
Jews how Delivered, Saved, Bought, ^c. 
 
 God, the Holy One of Ifrael, tfjy Saviour : / gave Egypt for thy Ranfom. Ixiii. 8. 
 Exod. XV. 2. The Lord is my Strength and Song, and he is become my Salvation. 
 Deut. xxxii. 15. 
 
 12. II Exod. xv. 16. Fear and Dread fhall fall upon them till thy People pafs 
 
 over, O Lord, till thy People pafs over, which thou ^^ purchased. Deut. xxxii. 
 
 6. Do ye thns requite the Lord, Ofoolifh People and mwife? If he not thy Father, 
 
 that has i&o\JGHT thee? Pfal. Ixxiv. 2. Remember thy Congregation which thou hafl 
 purchafed, or bought, of old. f 
 
 12. * Exod. vi. 6. xv. 13. Thou in thy Mercy hafl led forth thy People, which 
 
 thou hafl REDEEMED. Deut. vii. 8. Becaufe the Lord loved you, hath he 
 
 brought you out with a mighty Hand, fl«(^ redeemed you out of the Hoiife of Bond- 
 men, Sec. ix. 26. xxiv. 18. 2 Sam. vii. 23. And what one Nation in the Earth is 
 like thy People y even like Ifrael, whom God went to redeem for a People to himfelf, 
 
 and 
 
 f In order to underftand the Notion of buying and purchafmg, as here applied, let it be 
 obrerved ; that buying is often ufed metaphorically in Scripture, where it is common to 
 meet with buying without Money and without Price ; or buying with a Price improperly 
 fo called. IfaiAw. 1. Ho, every one that thirjleth, that is defirous of Life and Salvation, 
 come ye to the Waters, and he that hath no Money, come ye ; buy and eat, yea, come buy 
 Wine and Milk without Money and without Price. Which is explained, Ver. 3. Incline 
 your Ear a*rd come unto me, hear, be attentive to my Inftruftions, and your Soul Jhall live. 
 In this Senfe we buy, when we feriouflv apply our Minds to ftudy and receive the Pre- 
 cepts of Divine Wifdom, and the Promifes of Divine Grace ; and endeavour to have our 
 Hearts and Lives conformed to them. Thus we EUV the Truth, Prov. xxiii. 23. iv. 5,, 
 7. Get Ihay] Wifdom, get [hv.y] Under/landing, (o Chap. xv. 32. xvi. 16. xvii. 16. xix. 8. 
 In all thefe Places. the Word we render, get, might have been tranflated, buy, and fo it is 
 rendered, Deut. xxviii. 68. %Sam. x,xiv. 21. 2 Chron. xxxiv. ir. Jer. xxxii. 7. Jmo! 
 viii. 6. Gen. xlvii. 19. Ruth iv. 4, 8. and in feveral other Places. Thus we buy of Chriji 
 Gold tried in the Fire, and zvhite Raiment, [Rev. iii. 18.) viz. the moft valuable Endow- 
 ments of Mind. Thus the wife Merchant Man {Mat. xiii. 45, 46.) having found the 
 Pearl of great Price, the Virtue and Happinefs of the Gofpel, lucnt and JoLi all that he 
 had, and bought //. That is, flraitway in his Heart he renounced all temporal En- 
 joyments, that he might difpofe himfelf for eternal Life. And, in this Senfe, we sell, 
 when, through CarelefTnefs, we fall into a Courfe of Sin, or, through Obrtinacy,_ con- 
 tinue in ir. Thus we may sell the Truth inftead of buying it, Prov. xxiii. 23. 
 Thus Ahab did sell himfelf to work Wickednefs, i Kings xxi. 25. And thus the Jew, 
 in tiie Flefli, was carnal and sold under Sin, Rom. vii. 15. Thus WE buy, when we 
 diligently uie proper Means to gain Knowledge, and good Habits : WE Jell, when we 
 neglecS. and abandon ourfelvcs to ignorance and Vice. 
 
 And the moft High GOD is alfo in Scripture faid to buy and fell, with refpea to his 
 Creatures. He buyeth a People when he interpofcs in their Favour, and employs all 
 proper Means to free them from Suffering, or any Circumftances of Wretchednefs, and 
 to raife theni to a happy and profperous State. So he purchafed, or B DUG PIT the 
 Children of Ifrael, by bringing them out of the Slavery oi Egypt, to the. Liberty and 
 Privileges of Canaan by his mighty Power, Wifdom and Goodnefs ; which may be confi- 
 dered as the Price, improperly fo called, for which he i^aw^/)^ them. On the other hand ; he 
 SELLS 3. People, when he withdraws his Favour and BlefTing, fuffers their Enemies to 
 pievail, or Calamity and Ruin to fall upon them. Deut. xxxn. 30. Hciu Jliould One 
 
 chafe a Thoufdnd, had net their Rock SOLD them, and the Lord /hut them up. Juug. 
 
 )i. 14. lie Anger of the Lord was hot againji Ifrael, and he sold them into the Hands of 
 their Enemies. And this Notion of Buying, or Purchafmg, is in the New Teftament 
 very properly applied to our Salvation by Jefus Chriji; and therefore (hguld be well coa- 
 fidcred and underllooJ. 
 
Jews how Called. 
 
 and to make him a Name^ and to do for you great Things and terrikle for th;^ Land, 
 before thy People, which thou redeemedst TO THEE from Egypt, from the 
 
 Nations of their Gods? Hence God is ftiled their REDEEMER. Pfal, 
 
 Ixxviii. 35. And they remembered that God was their Rock, and the high God their 
 Redeemer. And in many other Places. 
 
 13. III. As God fetched them out of Egypt, invited them to the Honours 
 and Happinefs of his People, and by many exprefs Declarations, and Afts of 
 Mercy, engaged them to adhere to him as their God, he is faid to call them, 
 
 and they were his Called. Ifai. xli. 8, 9. But thou Ifrael art my Servant, 
 
 thou whom I have taken from the Ends of the Earth, and called thee from the chief 
 Men thereof. See Ver. 2. Chap. li. 2, Hof. xi. i. IVhen Ifrael was a Child, then 
 J loved him, and called my Son out of Egypt. Ifai. xlviii. 12. Hearken unto me, 
 
 Jacob, and Ifrael my Called. 
 
 14. IV. And as he brought them out of the molt abjeft Slavery, and ad- 
 vanced them to a new and happy State of Being, attended with diftinguifliing 
 Privileges, Enjoyments and Marks of Honour, he is faid, i. To CREATE, 
 MAKE and FORM them, 2. To give them LIFE, 3. To have BEGOT- 
 TEN them. Ifai. xliii. r. But thus faith the Lord that created thee, O Jacob, 
 aud he that formed thee, O Ifrael, fear not: Ver. 5. Fear not, for I am with 
 thee : I will bring thy Seed from the Eafl, and gather thee from the Wffl. Ver. 7.' 
 Even every one that is called by my Name : For I have created him for my Glory ; 
 
 1 have formed him, yea, I have made him. Ver. 15. / am the Lord, your 
 holy One, the Creator of Ifrael, your King. Deut. xxxii. 6. Do ye thus requite 
 
 the Lord, O foolifh People ? Hath he not made thee and eflablifhed thee ? Ver, 
 
 15. Pfal. cxlix. 2. Ifai. xxvii. 1 1. // is a People of no Underflanding : Tfjere- 
 
 f ore he that made them will have no Mercy on them, and he that formed them 
 will fhew them no Favour, xliii. 21. xliv. i, 2. Yet hear now, O Jacob, my Ser- 
 vant, and Ifrael whom I have chofen ; thus faith the Lord that made thee, and 
 formed thee from the Womb. Vtr. 21, 24. Thus faith the Lord thy Redeemer, 
 and he that formed thee from the Womb, Sec. 
 
 14. t EzEK. xvi. 3. Thus faith the Lord unto Jerufalem, Thy Birth and thy Na- 
 tivity is of the Laud of Canaan. Ver. 6. And when I pajjed by thee, and faw thee 
 polluted in thy own Blood, I faid unto thee. Live -, yea, I faid unto thee, when thou 
 wafl in thy Blood, Live. See Ezek. xxxvii. i. to 15. Zech. x. 9. 
 
 14. X Deut. xxxii. 18. Of the Rock that '&z cat thee thou art unmindful, and 
 hafi forgotten God that formed thee. Num. xi. 12. Have I [Mofes] conceived all 
 this People? Have I begotten them? Meaning, not I, but thou, O Lord, 
 haft: begotten them. Jer. ii. 26, 27. As the Thief is afhamed when he is found: 
 
 So is the Houfe of Ifrael afhamed, fayif^g to a Stock, Thou art my Father; and to 
 
 a Stone, Thou hafi brought me forth, or begotten me; afcribing to Idols the 
 National Advantages which they received from God. 
 
 14. II Thus, as God created the whole Body of the Jews, and made them 
 to live, they received a Being or Exiftence ; and are therefore called by the 
 h^Q?i\c Things that are, in Oppofition to the Gentiles, who, as they were not 
 created in the fame Manner, were the Things which are not, i Cor. i. 28. God 
 has chojcn Things which are not, to bring to nought Things that are. Further, 
 
 15. V. As He made them live, and begat them, (i.) He fuftains the Charac- 
 ter of a FATHER, and (?..) They are his CHILDREN, his SONS and 
 DAUGHTERS, which were BORN to him. Deut. xxxii. 6. Do ye thus re- 
 quite 
 
Jews the Houfe or Family of God. 9 
 
 qutte the Lord, O foolijh People ? Is be not thy Father, that hath bought Chap. 
 
 thee? Ifai. Ixiii. i6. Doubtkfs thou art (j«r Father, though Mraham be ignorant II, 
 cf us, and Ifrael acknowledge us not : Thou, O Lord, art oKr Father, our Re- V-^^VV, 
 
 deemer, tfc. Jer. xxxi. 9. For I am a Father to Ifrael, and Ephraim is 
 
 my Firft-born. Mai. ii. 10. Have we not all o»f Father? hath not one God 
 created us ? 
 
 15. -f Deut. xiv. I. Te are the Children of the Lord your God. Ifai. i. 2. 
 Hear, O Heavens, and give Ear, O Earth ; for the Lord hath fpoken, I hanje nou- 
 rifhed and brought Kp Children, and they have rebelled againft me. 
 
 15. t ExoD. iv. 22, 23. Thou fhalt fay unto Pharaoh, Thus faith the Lord, If- 
 rael is my Son, even my Firfi-born. And I fay unto thee. Let my^o^ go, &c. 
 Hof. xi. I. Deut. i. 31. viii. 5. xxxii. 19. And when the Lord favo it, he abhorred 
 them, becaufe of the provoking of his Som, ajuiof his Davght-ers. Ifai. xliii. 6. 
 
 15. II Ezefc. xvi. 3, 4, 5, 6. Thus faith the Lord God unto Jerufalem, Thy Birth 
 
 and thy Nativity is of the Land of Canaan, as for thy Nativity, in the Day thou 
 
 wajl BORN, t}:y Navel was not cut, &c. none Eye pitied thee, but thou wajl 
 
 caft out in the open Field, in the Day that thou waft born. Hof ii. 2, 3. Plead 
 
 with your Mother, (tlie Houfe of Ifrael, Chap. i. 6, 10, 11. ) plead, Left I 
 
 ■firip her naked, and fet her as in the Day that fhe was born, and make her as a IVtl- 
 dernefs, &c. * Hence their Original is reprefented under the Notion of a 
 
 WOMB. Ifai. xliv. 2. The Lord that formed thee from the Womb. Ver. 
 
 24. xlvi. 3, 
 
 16. VI, And, as the whole Body of the Jews v/trc the Children of one Fa- 
 ther, even of God, this naturally eftablifhed among themfelves the mutual 
 and endearing Relation of BRETHREN (including that of SISTERS;) 
 and they were obliged to confider, and to deal with each other accordingly. 
 Lev. XXV. 46. Deut. i. 16. iii. 18. xv. 7, If there be amofig you a poor Man of 
 
 one 0/ //^j Br E t H r E N, thou fhalt not harden thy Heart, nor Jlmt tljy Hand againft 
 
 //jy /W(jr Brother, xvii. 15. xviii. 15. xix. 19. xxii. i. xxiv. 14. Judg. xx. 13. 
 I Kings xii. 24. [Ads xxiii. i.] And in many other Places. 
 
 17. VII, And the Relation of God, as a Father, to the Jewifb'^^iion, as 
 his Children, will lead our Thoughts to a clear Idea of their being, as they are 
 frequently called, the HOUSE, or Family of God. Num. xii. 7. My Servant 
 Mofes is not fo, who is faithful in all my House, i Chron. xvii. 14. I will fettle 
 him in my House, and in my Kingdom for ever. Jer. xii. 7. I have forfaken my 
 House, I have left my Heritage. Hof ix. 15. For the Wickednefe of their 
 [Ephraim's] Doings, I will drive them out of my House, I will love them no more: 
 
 AH 
 
 * In thefe Texts the whole Body of IfraeUtes are manifeftly fpoken of; and God's 
 forming them into a Nation or Society of People, invefted in peculiar Privileges, and ta- 
 ken into a fpecial Relation to himfelf, is evidently denoted by his begetting them, being their 
 Father, and they his Children, born, by his Goodnefs and Power, out of Servitude and 
 Mifer)', to a new State of Honour and Enjoyment, For, obferve well ; The Scriptural 
 Notion of a Father, in a figurative Senfe, is one that confers a happy State, or an ex- 
 alted State of Exiftence, in Opppofition to one low or wretched; begetting is con- 
 ferrina: that State ; being born is being raifed to it ; and a Son, Daughter, Chil- 
 dren, is the Perfon, or Perfons, put into that State, Thefe Terms have Relatam to 
 any Change of State for the better ; but are commonly applied to the few'ft) Nation, or 
 Chrijiian World, as taken into the Covenant and Kingdom of God. 
 
Canaan the Inheritance and Reft of the Jews. 
 
 All their Primes are Revolters. Zech. ix. 8. Pfal. xciii. 5. And in other Places, 
 and, perhap?, frequently in the Pfalms, as the xxiii. 6. xxvii. 4. &c. 
 
 18. Vill. Further-, the Scripture diroSs us to confider the Land of Ca- 
 naan as the Eftate, or INHERITANCE, belonging to this Houfe, or Family. 
 •Num. xxvi. !:,■}. Unlo thefe [namely, all the Children of Ifrael] the Land fpall be 
 
 divided for an Inheritance. Deut. xxi. 23. That thy Lajid be not defiled, 
 
 which the Lord thy God givetJj.lhee for an luHERnAUCE. And in many other 
 Places. 
 
 19. Here it may not be improper to take Notice ; that the Land of Co- 
 man, in reference to their Trials, Wandrings, and Fatigues in the Wildernefs, 
 is reprefented as their REST. Exod. xxxiii. 14. My Prefence Jhall go wth 
 thee, and I will give thee'REiT. Deut. iii. 20. xii. 9. For ye are not yet come to the 
 Rest, and to the Inheritance, which the Lord your Cod give th you. Ver. 10. xxv, 
 19. Pfal. xcv. 1 1. Unto whom I /ware in my IVrath, that they Jloould not enter into 
 my Rest. 
 
 20. IX. Thus the Ifraelites were the Houfe, or Family, of God. Or, we 
 may conceive them formed into a NATION, having the Lord, Jehovah, 
 the true God, at their Head ; who, on this Account, is ftiled their GOD, 
 Governour, Protedor, or KING; and they his PEOPLE, Subjecfs or SER- 
 VANTS. Exod. xix. 6. Te fiall be unto me a Kingdom of Priefts, and an Holy 
 Nation. Deut. iv. 34. Hath God ajjayed to go and take him a Nation from the 
 Micfl of another Nation? Ifai. li. 4. Hearken unto me, niy People, and give Ear unto 
 me, my Nation. 
 
 20. j- Exod. vi. 7. And I will take you to me for a People, and I will be to you 
 
 a God. Lev. xxii. 35. I am the Lord, that brought you out of the Land of 
 
 Egypt, to be your Gov>. Pfal. xxxiii. 12. Blejjed is the Nation ivhofe God is the 
 L^rd. And in many other Places. 
 
 20. t I Sam. xii. 12. And ye [Ifraelites] faid unto me. Nay, but a King fhall 
 reign over us ; when the Lord your God was your KiuG. Pfal. Ixxxix. 18. cxlix. 
 2. Let Ifrael rejoice in him that made him, let the Children of Zion be joyful in their 
 King. Ifai. xxxiii. 22. xii. 21. xliii. 15. / am the Lord, your Holy One, the 
 Creator c/ Ifrael, your Ki-ng. 
 
 20. II Exod. v. i. Thus faith the Lord God of Ifrael, Let my People go. 
 Deut. xxxii. ^^t 43- 2 Sam. vii. 24. For thou haft confirmed unto thyfelf thy 
 People Ifrael, to be a'Pzovhs. unto thee for ever, and thou. Lord, art become their 
 
 God; i£c. 
 
 20. * Lev. xxv. 55. For unto me the Children of Ifrael are Se rvants, they are 
 >»>■ Servants, whom I brought forth out of the Land of Egypt : I am the Lord 
 your God. Pfal. Ixxix. i, 2. cv. 25. He turned their Heart to hale his People, to 
 deal fubtilly with his Servants. And in many other Places. 
 
 2r. X. And it is in reference to their being a Society peculiarly appropriated 
 to God, and under his fpecial Protedlion and Government, that they are fome- 
 times called r//£ C ITT, the HOLY CITY, the C IT Y of the Lord, of God. 
 Pfal. xlvi. 4. There is a River, the Streams whereof fhall make glad the CITY of our 
 ■God : The holy Place of the Tabernacles of the moji High. ci. 8. I will early deftroy 
 all the TVicked of the Land, that 1 may cut off all wicked Boers from the City of 
 the Lird. Ifai. xlviii. i, 2. Hear ye this, O Houfe of Jacob, whith are called by 
 
 the Name of Ifrael: For they call themfelves of the Holy City, and flay 
 
 ihemfelves upon the God of Ifrael. 
 
 23. Hence 
 
God /^^ Husband, Jewijh Nation the V7 it y.. ii 
 
 22. Hence the whole Community, or Church, is denoted by the City Cha 
 JERUSALEM, and fometimes by Z/OAT, MOUNT ZION, the City ' II. 
 of David. Idii. Ixii. i, 6, 7. / have fei Watchmen upon thy IValh, O Jerusa- ^-^•"•^ 
 L E M, which Jhal! never hold their Peace, and give him no Reji, till he eJlabBJJj, 
 
 and till he make Jerusalem a Praife in the Earth. ]xv. 18, 19. / wiil rejoice 
 in JerusaleAi, and joy in my People. Ixvi. 10. Ezek. xvi. 3, 13. Joeliii. 17. 
 
 Zech.i. 14. viii. 3, ^c. xiii. i. Ifai. xxviii. 16. Thus faith the LordGod^ 
 
 Behold I lay in Zion fcr a Foundation, &c. Ixi. 3. Joel ii. 32. Obad. 17. But 
 upon MovNT ZioN flxill be Deliverance, Sec. Ver. 21. 
 
 23. Hence alfo they are faid to be WRITTEN, or inrolled in the 500^ 
 of God, as being Citizens invefted in the Privileges and Immunities of his King- 
 dom. Exod. xxxii. 32. Tet now, if thou wilt, forgive their Sin; and if not. 
 Hot me, I pray thee, out of the Book thou hajl writ ten. Ver. 33. And the Lord 
 
 faid, whofoevcr hath finned againfl me, him will I blot out of my Book. Ezek. 
 
 xiii. 9. 
 
 24. And it deferves our Notice -, that as the other Nations of the World 
 did not belong to this City, Commonwealth or Kingdom of God, and fo were not 
 his SubjeSis and People, in the fame peculiar Serife as the Jezvs, for thefe Rea- 
 fons are they frequently reprefented as STRANGERS, ALIENS; and as 
 being NOT A PEOPLE. And as they ferved other Gods, and were ge- 
 nerally corrupt in their Morals, they have the Charafter of ENEMIES. 
 Exod. XX. 10. Lev. xxv. 47. And if a Sojourner, or a Stranger wax rich by 
 
 thee, and thy Brother fell himfelf to //&f Stranger, Deut. xiv. 21. Mayejl 
 
 fell it to an Alien. Ilai. Ixi. 5. And Strangers pall Jland and feed your 
 Flocks, and the Sons of the Alt et^ Jhall be your Plowmen. And in many other 
 Places. Deut. xxxii. 21. I will move them to Jealoufy with thofe which are 
 
 NOT A People. Ifai. vii. 8. Hof. i. 10. ii. 23. 1 will fay to them which 
 
 were not my People, Thou art my People: And they fJoall fay. Thou art my 
 God. Pfal. Ixxiv. 4. Thine Enemies roar in the Midjl of thy Congrega- 
 tion, ['^yl Ixxviii. 66. Ixxxiii. 2. Ixxxix. 10. Ifai. xiii. 13. lix. 18. Rom. v. 
 10. When we were Enemies, we were reconciled to God. Col. i. 2r. 
 
 25. XI. The kind and particular Regards of God for the Ifraeliles, and 
 their fpecial Relation to him, is alfo fignified by that of a HUSBAND and 
 WIFE ; and his making a Covenant with them, to be their God, is called 
 ESPOUSALS. Jer. xxxi. 32. Not according to the Covenant that I made with 
 their Fathers, in the Day that I took them by the Hand, to bring them out of the 
 Land of Egypt (which my Covenant they brake, although I was an Husband unto 
 them, faith'' the Lord) iii. 20. Ezek. xvi. 31, 3^. Hof. ii. 2. Plead [ye Chil- 
 dren of Judah, and Children of Ifrael, Chap. i. 11.] with your Mother, plead: 
 For ffie is not my Wife, neither am I her Husband-, that is, for her Wick- 
 ednefs I have divorced her. [Ifai. Ixii, 4, 5.] Jer. ii. 2. Go and cry in the 
 Ears of Jerufalem, faying. Thus faith the Lord, I remember thee, the Kindnefs of 
 thy Youth, the Love of thine Espousals, when thou wentefl after me in the Wil- 
 dernefs, in the Land that was not fown. iii. 14. Turn, Backfliding Childreny 
 faith the Lord, for I am married unto you. liai. Ixii. 4, 5. 
 
 26. Hence it is, that the Jewip Church, or Community, is reprefented 
 as ^MOTHER; and particular Members as her C///LD RE//. Ifai. 1. i. 
 Thus faith the Lord, Where is the Bill of your Mother's Divorcement, &c .? Hof, 
 ii. 2, 5. For their Mother hath played the Harlot, &c. Ifai, xlix. 17. Thy 
 
 C Children, 
 
God the Shepherd, JewiJ}:> Nation the Flock. 
 
 Children, (O Zion, ) Jhall make hafte, &c. Ver. 22, 25. Jer. v. 7. Ezek, 
 
 xvi. 35, 36. Hof. iv. 6. My People ^« dejlroyed for Lack of Kno-j;ledge, fee- 
 
 inz'thoubajt forgotten the Law of God, 1 will alfo forget /^Children, 
 
 27. Hence alfo, from the Notion of the Je-juifh Church being a Wife to 
 God her Hufband, her Idolatry, or Worfhiping of ftrange Gods, comes un- 
 der the Name of ADULT ERT, and WHOREDOM, and Ihe takes 
 the Charadter of an HARLOT. Jer. iii. 8. And 1 faw, when for all the 
 Caufes whereby Backjliding Ifrael committed Adultery. Ver. 9. And it came to 
 fafs through the Lightnefs of her Whoredom, that floe defiled the Land, and com- 
 mitted Adultery with Stones and with Stocks, xiii. 27. Ezek. xvi. 15. xxxix, 
 43. Jer. iii. 6. Backfliding Ifrael is gone up upon every high Mountain, and under 
 every green Tree, and time has played the Harlot. And in many other Places. 
 
 28. XII. As God exercifed a fingular Providence over them, in fupplying,. 
 guiding and protefling them, he was their SHEPHERD, and they his 
 FLOCK, his SHEEP. Pi'al. Ixxvii. 20. Ixxviii. 52. Ixxx. i. Give Ear, O 
 Shepherd of Ifrael. Ifa. xl. 11. He pall feed his Flock like a Shepherd. 
 Pfal. Ixxiv. I. God, why haft thou cafl us off for ever? Why doth thine Anger fmoke 
 againfl the Sheep of thy Pciflure? Ixxix. 13, xcv. 7. Jer. xiii. 17. Mne Eye 
 
 fhall weep fore becaufe the Lord's Flock is carried Captive. Ezek. xxxiv. 
 
 tliroughour. And in many other Places. 
 
 29. XIII. Upon nearly the fame Account, as God eftablifhed them, pro- 
 vided proper Means for their Happinefs, and Improvement in Knowledge 
 and Virtue, they are compared to a FINE and a VINETARD, and 
 God to the HUSBANDMAN, who PLANTED and drefTed it; and 
 particular Members of the Community are compared to B RANCHES. 
 Pfal. Ixxx. 8. Thou haft brought ^ Vine out of Egypt: Thou hafl cafl out the Hea- 
 then, and p LASTED it. Ver. 14. Return, we befeech thee, O Lord of Hofls : Look 
 down from Heaven, behold and vifit thy Vine ; and the Vineyard which thy 
 Right Hand has v -las te.d. Ifai. v. 2 . Now will I fing to my Well-beloved, a Song 
 
 touching /.'ZJ Vineyard : my Well-beloved has a Vineyard in a very fruitful 
 
 Hill. Ver. 3. And he fenced it, &c. Ver. 7. For the Vineyard of the Lord 
 
 is the Houfe of Ifrael. Exod. xv. 17. Jer. ii. 21. Pfal. Ixxx. 11. She 
 
 fent cut her'&ovGU% unto the Sea, ajidber Branches unto the River. Ifai. xxvii. 
 
 9, 10, II. By this fhall the Iniquity of Jacob be purged ; yet the defenced City 
 
 fhall be deflate, there floall the Calf feed, and confume the Branches 
 
 thereof. When the Boughs thereof are withered, they pall he broken off: The* 
 Women come, and fet them on Fire : For it is a People of no Underftanding ; there- 
 fore he that made them will have no Mercy on them. Jer. xi. 16. Ezek. xvii. 6. 
 Hof xiv. 5, 6. Nahum ii. 2. And in other Places. [Rom. »i. 17. And if 
 fome of the Branches were broken off, &cc. Ver. iS, 19. Thou wilt fay then., 
 /^^ Branches were broken off, that I might be grafted in.] 
 
 30. XIV. As they were, by the Will of God, fet apart, and appropriated 
 in a fpecial Manner to his Honour and Obedience, and furnifhed with ex- 
 traordinary Means and Motives to Holinefs, fo God is faid to SANCTIF2\ 
 or HALLOW them. Exod. xxxi. 13. Speak unto the Children of Ifrael, fay- 
 ing. Verily my Sabbaths ye Jhall keep ; for it is a Sign between me and you, tJorough- 
 out your Generations -, that ye may know that I am the Lord that dab sanctify 
 you. Ezek. XX. 12. Lev. xx. 8. And ye fhall keep my Statutes and do them: for 1 
 »m the Lord which sanctify you. xxi. 8. xxii. 9, 16, 32. Ezek. xxxvii. 28. 
 
 30. * In 
 
Jewish Nation God's House, Sanctuary. 
 
 30. * In the fame Senfe I conceive they are faid to be WASHED, Ezek. 
 xvi. 9. I'ben [when thou waft born, 15] washed / thee with Water: I'ea, I 
 thoroughly washed away thy Blood from thee, &c. 
 
 30. t And, becaufe other Nations did not enjoy the fame extraordinary 
 Means, and were generally involved in Vice and Idolatry, therefore they are 
 reprefented as UNCLEAN. Ifai. xxxv. 8. And an Highway Jhall be there, and 
 a Way ; and it Jhall he called the Way of Holinefs ; the Unc l e a n fhall not pafs over 
 
 it, &c. Compare Joel iii. 17. Ifai. lii. i. Fut on thy beautiful Garments, 
 
 Jerufakm, the Holy City : For henceforth there fhall no more come into thee the Uncir- 
 
 cumcifed and /iit? Uncli a n. Acts x. 2 8 . // is unlawful for a Jew 
 
 to come unto One of another Nation : But God has fhewed me, that I fJoould call nothing 
 common, cr Un c l e a n . 
 
 31. XV. Hence it is, that they are ftiled a HOLY Nation, or People, 
 
 and SAINTS. Exod xix. 6. And ye fjall be to me an Holy Nation. 
 
 Deut. vii. 6. For thou art a Holy People unto the Lord thy God. xiv. 2. xxvi. 19. 
 xxxiii. 3. 2 Chron. vi. 41. Let thy Priejls, Lord God, be clothed with Salvation, 
 and let //^Saints rejoice in Goodnefs. Pfal. xxxiv. 9. O fear the Lord, ye his 
 Saints. 1. 5. Gather nr^ Saints together unto me. Ver. 7, Hear, O my People, 
 &c. Ixxix. 2. cxiviii. 14. He alfo exalte tb the Horn of his People, the Praife of 
 his Saints ; even of the Children of Jfrael, &c. 
 
 32. XVI. Further; by his Prefence among them, and their being con- 
 fecrated to him, they were made his HOUSE, or Building, the SANCTU- 
 ART, whkh he BUILT. And this is implied by his DWELLING, and 
 WALKING amongft them. Pfal. cxiv. 2. Judah was his Sanctuary, and 
 Ifrael his Dominion. Hm. Ivi. 3. Neither let the Son of the Stranger, that hath 
 
 joined kimfelf to the Lord, fpeak, faying. The Lord hath utterly feparated me from his 
 People : Ver. 4. For thus faith the Lord, Ver. 5. Even unto them will I give in 
 my House, and within my Walls, a Place and a Name. Jer. xxxiii. 7. And I will 
 
 caufe the Captivity of Judah, and of Ifrael to return, and will build them as 
 
 at the firfl. Amos ix. 11. / will raife up the Tabernacle of David, / will raife up 
 
 his Ruins, and I will build it as in the Days of Old. Exod. xxv. 8. And let them, 
 the Children of Ifrael, make me a Sanctuary ; that I may dwell among them. xxix. 
 45, 46. And I will dwell among the Children of Ifrael, and will be their God, &c. 
 
 Lev. xxvi. II, 12. And I will fet my Tabernacle among you : And I will walk. 
 
 among you, and will be your God, a}id ye /hall be my People. Num. xxxv. 34. 2 Sam. 
 
 vii. 7. Ezek. xliii. 7, 9. And he faid unto me, the Place of my Throne, and 
 
 the Place of the Soles of nry Feet, where 1 dwell in the Midfl of the Children of If- 
 rael, &c. Hence we may gather, that DWELL, in fuch Places, imports 
 
 to REIGN; and may be applied figuratively to whatever governs in our 
 Hearts, Rom. vii. 17, 20. viii. 9, 11. 
 
 33. XVII. And not only did God, as their King, dwell among them as in 
 his Houfe, Temple or Palace -, but he alfo conferred upon them the Honour of 
 KINGS, as he redeemed them from Servitude, made them Lords of themfelves, 
 and raifed them ABOVE other Nations to REIGN ovtr them: And of 
 PRIESTS too, as they were to attend upon God, from Time to Time continu- 
 ally, in the folemn Offices of Religion, which he had appointed. Exod. xix. 
 6. And ye fhall he unto me « Kingdom of Priests, or a Kingly Priest- 
 hood. Deut. xxvi. 19. And to make thee high above all Nations in Praife ^ 
 
 and in Name^ and in Honour y and that thou mayejl he an Holy People unto the Lord 
 
 C 2 thy 
 
Jews Kings, Priests/ near to God. 
 
 iby God. xxviii. i. xv. 6. For the Lord thy God blejfeth thee., and thou Jhalt 
 
 REIGN over many Nations. Ifai. Ixi. 6. But ye [the Seed of Jacob J Jhall 
 be named //^^ Priests of the Lord; Men Jhall call you the Ministers of our 
 Cod: 
 
 34. XVJII. Thus the whole Body of the Jewifi Nation were SEPARAT- 
 ED unto God. And, as they were more nearly related to him than any other 
 People, as they were joined to him in Covenant, had free Accefs to him in the 
 Ordinances of Worfhip, and in Virtue of his Promife, had a particular Title 
 to his Regards and Bleffing, he is faid to be NEAR unto them, and they unto 
 him. Exod. xxxiii. 16. Lev. xx. 24. / am the Lord your God who have sepa- 
 rated you from other People. Ver. 26. i Kings viii, 52, 53, Deut. iv. 7. For 
 what Nation is there fo great, that hath God fo fiBAK unto them, as the Lord our God 
 is inaimings that we call upon him for? Pfal. cxlviii. 14. The Children of 
 
 Ifrael, a People near unto him. 
 
 25. And here I may obferve ; that, as the Gentiles were not then taken into 
 the fame peculiar Covenant with the Jews, nor flood in the lame fpecial Relation 
 to God, nor enjoyed their extraordinary religious Privileges ; but lay out of 
 the Commonwealth of Ifrael, they are, on the other hand, faid to be far off. 
 Ifai. Ivii. 19. i create the Fruit of the Lips: Peace, Peace to him that is far off, 
 and to him that is near, faith the Lord, and I will heal him. Zech. vi. 15. And 
 they that are far off Jhall come and build in the Tem.ple. Ephef. ii. ly. And 
 came, and preached to you [Gentiles] which were afar off, and to them that were 
 nigh, [the Jews.] 
 
 36. XIX. And, as God had, in all thefe Refpefts, diftinguifhed them from 
 all other Nations, and fequeftred them unto himfelf, they are filled his pecu- 
 liar People. Deut. vii. 6. The Lord has chofen thee to be a fpecial, [or pe- 
 culiar] People unto himfelf . xiv. 2. The Lord hath chofen thee to be a pecu- 
 liar People UNTO HIMSELF, abovc all the Nations that are upon the Earth. 
 xxvi. 18. 
 
 37. XX. As they were a Body of Men particularly related to God, in- 
 flrudled by him in the Rules of Wifdom, devoted to his Service, and employed 
 in his true Worfhip, they are called his CONGREGATION, or CHURCH^. 
 Num. xvi. 3. xxvii. 17. Jofli. xxii. 17. i Chron. xxviii. 8. Now therefore,. 
 in the Sight of all Ifrael, the Congregation, the Church, of the Lord. Pfal. 
 Ixxiv. 2. 
 
 38. XXI. For the fame Reafon, they are confidered as God's Pofleflion, 
 INHERITANCE or HERITAGE. Deut ix. 26. Lord, defiroy net thy 
 People, and thine Inheritance. Ver. 29. Pfal. xxxiii. 12. cvi. 40. Jer. x. 
 16. xii. 7. / have forfaken my Houfe, / have left my Heritage, L have given 
 the dearly Beloved of my Soul into the Hands of her Enemes. And in many other 
 Places. 
 
 CHAP. 
 
Whole Body of Jews interejied in th§fe Privileges. 15 
 
 CHAP. III. 
 
 RefleSiions up07t the foregoing Privileges, Honours and Re- 
 lations. The Jevvidi Conftitution a Scheme for promot- 
 ing true Religion and Virtue. 
 
 39. 1"^ ROM all this it appears ; that the Jews^ or the Ifraelites, were hap- 
 ri py and highly exalted in CzW, but efpecially in Spiritual PRIVI- 
 A. LEGES, above all other People. And thofc of them, who beft 
 underftood the Nature of their Conftitution, were deeply fenfible of this. 
 Deut. iv. 7, 8. Fur what Nation is there fo great, ivhohas God [o nigh unto them, &c ? 
 And what Nation is there fo great, that has Statutes and Judgments fo righteous, &c ? 
 Ver. 32. For ajk now of the Bays that are pajl, which were before thee, ftnce the 
 Day that God created Man upm the Earth ; and ajk from the one Side of Heaven unto 
 the other, whether there has been any fiich T^hing as this gteat Thing is, or hath be en- 
 heard like it ? Did ever People hear the Voice of God fpeaking out of the Midjl of the 
 Fire, as thou haft heard, and live ? Or has God affayed to take him a Nation from the 
 Midft of another Nation, &c ? xxxiii. 29. Happy art thou, O Ifrael : Who is like- 
 unto tbee, O People fived by the Lord, the Shield of thy Help, and who is the Sword 
 of thine Excellency! Flal. Ixxxix. 15, 16, 17. BleJJed is the People that know the Joy- 
 ful Sound: They fhall walk, O Lord, iit the Light of thy Countenance. In thy Name 
 Jhall they rejoice all the Day : And in thy Right eotifnefs Jhall they be exalted. For 
 thou art the Glory of their Strength, and in thy Favour our Horn fhall be exalted. For 
 the Lord is our Defence, and the Holy One of Ifrael is our King, cxliv. 15. Hafpy is 
 that People whofe God is the Lord, cxlvii. 19, 20. He fljeweth his Word unto Jacob, 
 his Statutes and his Judgments unto Ifrael. He hath not dealt fo with any Nation, and 
 as for his Judgments they have not known them. 
 
 40. And it was the Duty of the whole Body of this People to REJOICE 
 in the Goodnefs of God, to THANK, and PRAISE, and BLESS him for 
 all the Benefits beftowed upon them. Deut. xii. 7. xxvi. 11. And thou fljah 
 REJOICE in every good Thing, winch the Lord thy God [20.] hath given unto thee. 
 Pfal. cxl. 2. Let Ifrael rejoice in him that made [14.] him: Let the Children of 
 Zion be joyful in their King. [22, 20.] Pfal. 1. 14. Offer unto God Thanksgiv- 
 ing. xcv. 2. Let us come before his Prefence cf/V/j Thanksgiving. 
 
 xcii. I. It is a good Thing to give Thanks u?ito the Lord, and to fing Praises un.'o 
 thy Name, O moft High. cv. i. give That^ks. unto the Lord; &c. Ver. 45. 
 Vkais.e ye the Lord, &CC. IxvL 8. O Bh^ss our God, ye People, &c. cxxxv. 19. 
 Bless the Lord, O Houfe of Ifrael, &c. 
 
 41. Whether I have ranged the foregoing Particulars in proper Order, or 
 given an exadl Account of each, let the Studious of Scripture Knowledge con- 
 fider. What ought to be fpecially obferved is this -, that all the forementioned 
 Privileges, Benefits, Relations and Honours did belong to JLL the Children 
 oUfrael, without Exception. The Lord JEHOVAH, was the GOD, KING, 
 SAVIOUR, FATHER, HUSBAND, SHEPHERD, Sec. to them all. He 
 SAVED, BOUGHT, REDEEMED; he CREATED, he BEGOT, he 
 
 MADE, 
 
i6 Jews Privileges the Gift of Gocts Love. 
 
 MADE, he PLANTED, &c. them all. And they were ALL his PEO- 
 PLE, NATION, HERITAGE, his CHILDREN, SPOUSE, FLOCK, 
 VINEl^'ARD, &c. They all had a Right to the Ordviauces or Wordiip, to 
 the Prcmifes of God's Bleffing, and efpecially to the Promife of the Land of 
 Canaan. All enjoyed the Proteflion and fpecial Favours of God in the Wil- 
 dernefs, till they'^had forfeited them: All eat of the Manna, and all drank 
 of the JFater out of the Rock, &c. That thefe Privileges and Benefits be- 
 longed to the whole Body of the Ifraelitijh Nation, is evident from all the Texts 
 I have already quoted •, which he, who obferves carefully, will find do all of 
 them fpeak of the whole Nation, the whole Community, without Exception. 
 
 4?.. And that all thefe Privileges, Honours and Advantages were common 
 to the whole Nation, is confirmed by this further Confideration ; that they 
 were the Effect of Goi's free Grace, without Regard to any frier RIGHTE- 
 OUSNESS of theirs ; and therefore they are alTigned to God's LOVE, as the 
 Spring from whence they fl^owed, and the Donation of thofe Benefits is exprei^ 
 fed by God's LOVING them ; they are alfo afTigned to God's MERC2', and 
 the beftowing of them is exprelTed by his SH LIVING them MERCT. Deut. 
 ix. 4, 5, 6. Speak not thou in thy Heart, after that the Lord, has cajl them cut before 
 thee, faying, for my Righteoufhefs the Lord hath brought me in to pojfefs this Land, — 
 Not for thy Righteousness, or the Uprightnefs of thy Heart doft thou go to pcffefs 
 their Land, &c. Underjland therefore, that the Lord thy God giveth thee not this good 
 Land to poffefs it, for thy Righteousness •, for thou art a ftiff-necked People. 
 
 43. Deut. vii. 7. The Lord did not fet his Love upon you, nor choofe you, be- 
 
 caufe ye were more in Number than any People. Ver. 8. But becaufe the Lord 
 
 loved you, and becaufe he would keep the Oath which he had fworn juito your Fa- 
 thers, hath the Lord brought you out [of Egypt.] xxxiii. 3. He loved the People. 
 
 Ilai. xliii. 3, 4. Jer. xxxi. 3. Hof. iii. 1. ix. 15. / will drive them out of 
 
 my House, [17] I will love them no -more. xi. i. When Ifrael was a Child, 
 
 then I LOVED him. Mai. i. 2. I have loved you, faith the Lord, (fpeaking to 
 the whole Body of the Ifraelites) yet ye fay, wherein haft thou loved us ? Was not 
 
 Efau Jacob's Brother ? Saith the Lord; yet I loved Jacob. Ezek. xvi. 
 
 3, — 15. Thus faith the Lord God unto Jerufalem, thy B'lnh and //^Nativity is of 
 the Land of Canaan, thy Father was an Amorite, and thy Mother a Hittite. Aid as 
 for thy Nativity, in the Day thou wafl born, thy Navel was not cut, &c. None Eye 
 
 pitied thee, but thou wafl cafi out in the open Field, &c. And when I paffed by 
 
 thee, and favi) thee polluted in thine own Blood, or trodden under Foot, I faid unlo 
 thee. Live, &c. And I have caufed thee to multiply as the Bud of the Field, ar.d 
 thou haft encreafed and waxen great, &c. Now when I paffed by thee, and looked 
 upon thee, behold thy Time was the Time of Love ; and 1 fpread my Skirt over thee, 
 and covered thy Nakednefs, &c. Then I wafhed thee with Water : I clothed thee alfo 
 
 with broidered Work, I decked thee with Ornaments, &c. And thou didfl profper 
 
 into a Kingdom. And thy Renown went forth among the Heathen for iJjy Beauty, for 
 it was perfeFt through my Comelinefs which I had put upon thee. 
 
 44. It is on Account of this general Love to the Ifraelites, that they are ho- 
 noured vyith the Title of BELOVED. Pfal. Ix. 5. That thy Beloved tnay be 
 delivered, favewith thy Right Hand, and hear me. Pfal. cviii. 6. Jer. xi. 15. What 
 
 hath my Be love d to do in my Houfe, feeing fie has wrought Lewdnefs with many? 
 
 >:ii. 7. I have forfaken my Houfe, I Ixive given the dearly Beloved of my Soul into 
 
 the 
 
Jewish Conjlitutlon « Scheme for promotingVi^T\5-g. 
 
 the Hands of wy Enemies. [And in their prefent Condition at this Day the Jews 
 ftill are in a Senfe BELOVED, Rom. xi. 28.] 
 
 45. ExoD. XV. 13. I'hou in thy Mercy hajl led forth the People, which thou 
 haji redeemed, &c. Pfal. xcviii. 3. Ifai. liv. 10. Mich. vii. 20. 'thou fhalt 
 'perform the 'truth to Jacob, and the Me rcy to Abraham, which thou hafl fworn unto 
 our Fathers from the Bays of Old. Luke i. 54, ^^. He hath holpen his Servant Ifrael, 
 in Remembrance of his Mercy, as he fpake to our Fathers, to Abraham and his Seed 
 for ever. Agreeable to this, he fjewed them MERCT as he continued them 
 
 to be his People, when he might have cut them off. Exod. xxxiii. 19. / 
 
 will be gracious to whom I will be gracious, and I zvill shew Mercy on whom 
 I will fhew Mercy. 
 
 46. In- thele Texts, and others of the fame Kind, it is evident the LOVE 
 and MERCT of God hath refpeft, not to particular Perfons among the 
 Jews, but to the whole Nation ; and therefore is to be underltood of that 
 general LOVE and MERCT whereby he Tingled them out to be a pecu- 
 liar Nation to himfelf, favoured with extraordinary BlefTings. 
 
 47. And it is with regard to this Sentiment and Manner of Speech, that 
 the Gentiles, who were not diftinguifiied in the fame Manner, are laid NOT to 
 have OBTAINED MERC 2'. Hof ii. 23. And I will few her unto me in the 
 Earth, and I will have Mercy upon her that had not obtained Mercy, 
 and I will fay to them which were not my Feople, [20] Thou art my People; and they 
 pall fay. Thou art my God. 
 
 48. Further ; it fhould be noted, as a very material and important Cir- 
 cumftance, that all this MERCT ^v\di LOVE was granted and confirmed to 
 the Ifraelitcs under the Sanftion of a COVENANT, the moft folemn Declara- 
 tion and AlTurance, SIFORN to, and ratified by the OATH of God. Gen. 
 xvii. 7, 8. And I will eftablijh my Covenant between me and thee, and tl.yy Seed af- 
 ter thee, in their Generations, for an everlajling Covenant ; to be a God unto thee, 
 and to thy Seed after thee. Aid I will give unto thee, aiid to thy Seed after thee, the 
 Land wherein thou art a Stranger, all the Land of Canaan, for an everlafiing Pofjeffion ; 
 and I will be their God. Gen. xxii. 16, 17, 18. By myfelf have I sworn, fiith 
 
 the Lord, for becaiife thou haji done this Thing, that in Bleffmg I will blefs thee, 
 
 and in multiplying I will multiply thy Seed, as the Stars of the Heaven, and as the Sand 
 which is upon the Sea-fhore ; a-nd^t^ Seed foall poffefs the Gate of his Enemies ; and in 
 thy Seed fhall all the Natious of the Earth be blefjed : Becaufe thou haft obeyed my Voice. 
 This Covenant with Abraham was the Magna Charta, the Bafts of the Jewifo 
 Conftitution, which was renewed afterwards with the whole Nation -, and is 
 frequently referred to as the Ground and Security of all their Blefiings. Exod. 
 
 vi. 3, 7. I apperaed u7iio Abraham, Ifaac, &c. And I have aljo eftablifhed my 
 
 Covenant with them, to give them the Land of Canaan. / have alfo heard the 
 
 Groaning of the Children of Ifrael, and I have remembered my Covenant, 
 
 and will take you to me for a People, and I will be to you a God. Deut. vii. 8. 
 
 -Pfal. cv. 8, 9, 10. He hath remembered his Covenant for ever, the Word -ivhich 
 he commanded to a thoufand Generations. Which Covenant he made with Abraham, 
 and his Oath imto Ifaac: And confirmed the fame unto Jacob for a Law, and to 
 Ifrael for an everlafting Covenant. Jer. xi. 5. Ezek. xvi. 8. xx. 5. 
 
 49. But what moll: of all deferves our Attention, is this ; that the JewifJo Con- 
 ftitution was a SCHEME FOR PROMOTING VIRTUE, true Religion, or 
 a good and pious Life. In all the forementioned Inftances they were very 
 
 happy: 
 
Jewish Conflitution a Scheme for promoting Virtue. 
 
 happy : But were they to reft in them ? Becaufe thefe BlefTir.gs were the Gift of 
 LOVE and MERCY, without Refpeft to their RIGHTEOUSNESS, or Obe- 
 dience, was it therefore needlefs for them to be obedient ? Or were they, purely 
 on Account of Benefits already received, fecure of the Favour and BlelTing of 
 God for ever? By no Means. And, that I may explain this important Point 
 more clearly, I fhall diftinguifli their BlelTings into ANTECEDENT and 
 CONSE^ENT, and fhew, from the Scriptures, how both ftand in Relation 
 to their DUT2''. 
 
 50. ANTECEDENT Bleflings are all the Benefits hitherto mentioned, 
 which were given by the mere Grace of God, antecedently to their Obedience, 
 and without Refpeft to it: But yet fo, that they were intended to be MOTIVES to 
 Obedience. Which EfFed it they produced, then thzit EleS ion. Redemption and 
 Calling were confirmed -, and they were intitled to all the Bleffings promifed in 
 the Covenant •, which Bleffings I therefore call CONSE^ENT, becaufe they 
 were given only in Confequence of their Obedience. But, on the other hand, if 
 the Antecedent Bleflings did not produce Obedience to the Will of God ; if his 
 Chofen People, his Children did not obey his Voice, then they forfeited all their 
 Privileges, all their Honours and Relations to God, all his Favours and 
 Promifcs, and fell under the fevereft Threatnings of his Wrath and Dif- 
 pleafure. * 
 
 51. And that this was the very End and Defign of the Difpenfation of God's 
 extraordinary Favours to the Je'a^s; namely, to engage them to Duty and Obe- 
 dience ; or that it was a Scheme for promoting Virtue, is clear beyond all Difpute 
 from every Part of the Old Teftament. Note, I fhall make Ant. ftand for 
 Antecedent hove, or Motives, Cons, ^or Confequent hove^ or Reward; and Thr. 
 for Threatning. 
 
 [Ant.] Gen. xvii. i. I am God All-ftifficient,[DvTY'] Walk thou before me, and 
 
 be thou pcrfeSl. Ver. 4, 8. [Ant] Ivcill be a God unto thee, and thy Seed 
 
 after thee. And I will give unto thee, and unto thy Seed the Land of Ca- 
 naan, and I will be their God. Ver. 9. [Duty] Thou fJoalt keep my Covenant 
 
 therefore, thou and thy Seed after thee. Gen. xxii. 16, 18. [Duty] Becaufe 
 
 thou hafi done this Thing, and haft not with-held thy Son, thine only Son ; becaufe thou 
 haft obeyed my Voice. Ver. 16, 17. [Cons.] By myfelf have 1 fworn, faith theLordy 
 that in Bleffmg I will blefs thee, and in Multiplying I will midtiply tly Seed, as the 
 Stars of Heaven ; and thy Seed fhall poffefs the Gate of his Enemies, and in thy Seed 
 fhall all the Nations of the Earth be blejjed. 
 
 52. [Here let it be noted; that the fame Bleflings may be both Confequent 
 and Antecedent with Regard to different Perfons. With Regard to Abraham the 
 Bleflings promifed in this Place {Gen. xxii. 16, 17, 18.) are Confequent; they 
 were the Reward of his Obedience. Becaufe thou hafl obeyed my Voice. But with 
 Regard to his Pofterity thefe fame Bleflings were of the Antecedent Kind ; becaufe, 
 though they had Refpefl to Abraham'^ Obedience, yet, with Regard to the Jews, 
 
 they 
 
 * Thus Life itfelf may be diftinguifhed into I. ANTECEDENT; which God gives 
 freely to all his Creatures, of his mere Good-will and Liberality, before they can have 
 done any thing to deferve it. II. CONS E ^UE NT Uh; which is the Continuance 
 of Life in happy Circumftances, and has Relation to the good Condufl of a rational 
 Creature. As he improves Life Antecedent, io he fliall, through the Favour of God, en- 
 joy Life Confequent. 
 
Jewish Conjiittition a Scheme for promoting Virtue. 
 
 they were given freely, or antecedently toanyObedience they had performed. So the 
 Ble(]ings of Redemption, with Regard to our Lord's Obedience, are Confe- 
 quent ; but, with Regard to us, they are of free Grace, and Antecedent ; not 
 owing to any Obedience of ours, though granted iu Confequence of Chrijl's Obe- 
 dience. Phil. ii. 8, 9, &c. Eph. i. 7. Heb. v. 8, 9. Nor doth the Donation 
 of Blefllngs upon njam\ in Confequence of the Obedience of one, at all di- 
 minifh the GRACE, but very much recommends the WISDOM, that be- 
 ftows them.] 
 
 53. IsAi. xliii. 7, 21. [Ant.] This Peofk have I made [14] fcr myfelf, 
 [Duty] they floall fljew forth my Praife. Jer. xiii. 11. Lev. xx. 7, 8. [Ant. J 
 I am the Lord your God. I am the Lord which fandlify [30] you. [Duty] Sanc- 
 tify yourfelves therefore, and be ye Holy. And ye fjall keep tny Statutes find do them. 
 Deut. iv. 7, 8. [Ant.] JVhat Nation is there fo great, who hath God fo nigh them., 
 
 as the Lord our God is ? And what Nation is there fo great, that bath Statutes 
 
 and Judgments fo righteous, &c. Ver. 9. [Duty] Only take heed to thy f elf, and 
 keep thy S9Ul diligently, left thou forget the Things which thine Eyes have feen. Ver. 
 
 20. [Ant.] The Lord hath taken you forth cut of the Iron Furnace, even out of Egypt, 
 to be unto him a People of Inheritance, as ye are at this Day. Ver. 23. [Duty] 
 
 Take heed unto yourfelves, left ye forget the Covenant of the Lord your God. 
 
 Ver. 24. [Thr.] For the Lord thy God is a confuming Fire. Ver. 25. When ye [hall 
 
 corrupt yourfelves, and ftjall do Evil in the Sight of the Lord thy God. 
 
 Ver. 26. / call Heaven and Earth to witnefs, that ye fljall foon utterly perifh from 
 off the Land. Ver. 34. [Ant.] Hath God effayed to go, and take him a Na- 
 tion from the Midft of another Nation, by Signs and Wonders, 8cc. Sec. Ver. ^g. 
 [Duty] Know therefore this Day, and ccnfider it in thy Heart, that the Lord he is 
 God in Heaven above. Sec. Thou fhalt keep therefore his Statutes, and his Command- 
 ments, [Cons.] that it may go well with thee, and with thy Children after 
 
 thee. Sec. Deut. v. 6. [Ant] / am the Lord thy God, which brought thee out of 
 the Land of Egypt, from the Houfe of Bondage. Ver. 7. [Duty] Thou fhalt have 
 no other Gods before me. Sec. Ver. 29. O that there were fiich an Heart in them, 
 
 that they would fear me, and keep all my Commandments always, [Cons.] 
 
 that it might be well with them, and with their Children for ever. Ver. ^^. [Duty] 
 
 2ou fhall walk in all the Ways which the Lord your God hath commanded you, 
 
 [Cons.] that ye may live, and that it may be well with you. Sec. Chap. vi. 
 
 21. [Ant.] We were Pharaoh's Bondmen, and the Lord brought us out of 
 
 Egypt, Sec. Ver. 24. [Duty] And the Lord commanded us to do all thefe Statutes, 
 
 to fear the Lord our God, [Cons.] for our Good always, that he might pre- 
 
 ferve us alive. Sec. Chap. vii. 6, 7, 8. [Ant.] Thou art a Holy [31] People unto 
 the Lord thy God: The Lord thy God hath chofen thee to be a fpecial People [36] unto 
 
 himfelf, the Lord loved you, and redeemed you out of the Houfe of Bondmen. 
 
 Ver. 9. [Duty] Know therefore that the Lord thy God, he is God, &c. Ver. 11. 
 Thou fhalt therefore keep the Commandments, and the Statutes, and the Judgments 
 •which I command thee this Day, to do them. Ver. 12, 13, &c. [Cons.] Where- 
 fore it fhall come to pafs, if ye hearken to thefe Judgments, and keep, and do them ; 
 that the Lord thy God fhall keep unto thee the Covenant and the Mercy which he fware 
 unto thy Fathers. And he will love thee, and blefs thee, and multiply thee. Sec. Chap, 
 viii. 2. [Ant.] Thou fl^alt remember all the Way which the Lord tljy God led thee. 
 Sec. Ver. 5. ^ou /halt alfo conftder in thy Heart, that as a Man chafteneth his Son, 
 fo the Lord thy God chafteneth thee. Ver. 6. [Duty] Therefore thou flmlt keep the 
 
 D Command- 
 
20 Jewish Conflitutton a Scheme for promoting true Religion. 
 
 Chap. Commandments of the Lord thy God, to walk in his Ways, and to fear him. Ver. 1 1 . 
 III. Beware that thou forget not the Lord thy God, &c. Ver. 19. [Thr.J And it Jhall 
 
 <^^''V">^ be, if thou do at all forget the Lord thy God, and walk after other Gods, 1 tejlify 
 
 againjl-.you this Day, that ye fhall fiirely perifh. Chap. x. 15. [Ant.] The Lord 
 had a Delight in thy Fathers to love them, and he chofe their Seed after them, even you 
 above all People. Ver. 12, 16. [Duty] Ciramicife therefore the Forejkin of your 
 Heart, &c. Ver. 22. [Ant.] T'hy Fathers went down into Egypt, with threefcore 
 and ten Perfons ; and now the Lord thy God hath made thee as the Stars of Heaven for 
 Multitude. Chap. xi. i. [Duty] Therefore fjjalt thou love the Lord thy God, and 
 keep his Charge, &c. Ver, 13. Jnd it fhall come to pafs, if ye fhall hearken dili- 
 gently unto i}Ty Commandments, &c. Ver. 14. [Cons. J That I will give you the Rain 
 of your Land, &c. Ver. 26. Behold, I fet before you this Day a BleiTing and a 
 Curfe. A Blefling if you obey the Commandments of the Lord, and a Curfe Tf ye will 
 not obey, tzc. Chap. xii. 28. [Duty] Obferve and hear all thefe Words tvhicb I 
 
 command thee, [Cons] that it may go well with thee and thy Children after 
 
 thee for ever, when thou hafl done that which is Good and Right in the Sight of the 
 
 Lord thy God. Chap. xiii. 17, 18. xv. 4, 5. xxvii. 9. [Ant] Take heed., 
 
 and hearken, Ifrael, this Day thou art become the People of the Lord thy God, Ver. 
 10. [Duty] Thou fJjalt therefore obey the Voice of the Lord t)jy God, and do his 
 Commandments, &c. Chap, xxviii. i. AJ it fhall come to pafs, if thou hearken 
 
 diligently unto the Voice of the Lord thy God, to obferve and to do his Commandments, 
 
 [Cons.] that the Lord will fet thee on High above all Nations of the Earth. And 
 all thefe BlefTings floall come on thee, and overtake thee, if thou fhall hearken unto the 
 Voice of the Lord thy God. Bleffed fJoalt thou be in the City, &c. Ver. 15. [Thr.] 
 But it fhall come to pafs, if thou wilt not hearken unto the Voice of the Lord thy God, to obferve 
 
 and to do all his Commandments, and his Statutes, that all thefe Curies fhall come 
 
 upon thee and overtake thee, &c. Ver. 45. Moreover all theft Curfes fhall come upon 
 
 thee, //■// thou be deftroyed ; becaufe thou hearkcnedfl not unto the Voice of the Lord 
 
 thy God. Chap. xxix. 2. to 10. xxx. 15, 18. [Duty] See I have fet before 
 
 you this Day Life and Good, and Death and Evil : Li that I command thee this Day 
 to love the Lord thy God, to walk in his Ways, and to keep his Commandments and bis 
 Statutes, and his Judgments, [Cons.] that thou may efl live, and multiply: And the 
 Lord thy God fJ^all blefs thee in the Land whither thou gceft to poffefs it. [Th r.] But 
 if thine Heart turn away, fo that thou wilt not hear, but fhalt be drawn away, and wqr- 
 flnp other Gods, and ferve them*, 1 denounce unto you this Day, that ye fJjall furely 
 
 periJJj. 
 
 54. Whoever perufes the firft fixteen, and the 28/^, 2(^th, Q,o:h, 31/, and 
 32^ Chapters of Deuteronomy will mofl: clearly fee, that all the Privileges, Ho- 
 nours, Inllruclions, Protedtions, &c. which were given them as a feleft Body 
 of Men, were intended as Motives to Obedience ; which if thus wifely im- 
 proved, would bring upon them ftill further BlefTings. Thus God drew them 
 to Duty and Virtue by his Loving-kindnefs, Jer. xxxi. 3. He drew them with 
 Cords of a Man, fuch Confiderations as are apt to influence the rational Nature, 
 and with the Bands of Love, Hof. xi. 4. But if they were difobedient, and did 
 not make a right Ufe of God's Benefits and Favours, then they were fubjedted to 
 a Curfe, and fhould pcrifli. And this is fo evident from this fingle Book, that I 
 fhall not need to heap together the numerous Quotations, which might be col- 
 leded from other Parts of Scripture, particularly the Prophetic Writings. Only 
 I may further elfablifh this Point by obferving; that, in Fa£}, though all 
 
 the 
 
Jews Ho7tours^ Sec. Motives to Obedience. 
 
 the Ifraelites in the Wildernefs were the People, Children, and Chofen of God ; 
 all iniitled to the Divine Blefling, and Partakers of the feveral Inftances of his 
 Goodneis; yet, iiotwithftanding all their Advantages and Honours, when they 
 were difobedient to his Will, diftrultful of his Power and Providence, or re- 
 volted to the Worfliip of Idol-Gods, great Numbers of them fell under the 
 Divine Vengeance, Exod. xxxii. 8, 27, 28. -Num. xi. 4, 5, 6, 33. xvi. 2, 3, 32, 
 35,41, 49. xxi. 5, 6. And, though they had all a Prorriife of entring into 
 the Land of Canr.an, yet the then Generation, from twenty Years old and up- 
 wards, for their U .belief, were, by the righteous Judgment of God, excluded 
 from the Benefit of that Promife ; they forfeited their Inheritance, and died 
 in the W'lhrnefs, Num. xiv. 28, ^6. 
 
 55. FiiOM all this it appears ; that all the High Privileges of the Je'ws, be- 
 fore-mentioned, and all the fingular Relation:-, in which they flood to God, as 
 they were SAVED, BOUGHT, REDEEMEB'hy him; as they were his 
 CALLED and ELECT ; as they were his CHILDREN, whom he BE- 
 GOT, CREATED, MADE and FORMED, his SONS and DAUGH- 
 TERS BORN to him ; his HERITAGE, CHURCH, HOUSE and KING- 
 DOM; his SAINTS, whom he SANCTIFIED; his FINE or FINE- 
 TARD, which he PLANTED; his SHEEP and FLOCK: I fay, thefe, and 
 fuch like Honours, Advantages and Relations, as they are alTigned to the whole 
 Body do not import an abfolute, final State of Happinefs and Favour of any Kind ; 
 but are to be confidered as Difplays, Inftances and Defcriptions of God's Love 
 and Goodnels to thrm, which were to operate as a Mean, a moral Mean, upon 
 their Hearts. They were in Truth MOTIVES to oblige and excite to Obe- 
 dience ; and only, when fo improved, became final and permanent Blefllngs: 
 but neglefled, or mifimproved they were enjoyed in vain, they vaniflied and 
 came to nothing •, and wicked Ifraelites were no more the Objedls of God's Fa- 
 vour, than wicked Heathens. Amos ix. 7. Speaking of corrupt Jews, Are ye 
 not as Children of the Ethiopians unto me, O Children of Ifrael? Saith the Lord. 
 
 56. And, upon the whole, we may from the cleareft Evidence conclude ; 
 that the felefling the Jewifh Nation from the reft of the World, and taking 
 them into a peculiar Relation to God, was a SCHEME FOR PROMOT- 
 ING TRUE RELIGION and VIRTUE in all its Principles and Branches, 
 upon Motives adapted to rational Nature : Which Principles and Branches of 
 true Religion are particularly fpecified in their Law. And to this End, no 
 doubt, every Part of their Conftitution, even the Ceremonial, was wifely adapt- 
 ed, confidering their Circumftances, and the then State of the World. 
 
 57. And obferve ; the Motives did not. run thus; ye are ftill in Egypt, 
 ftill in Bondage and Slavery, ftill in a wretched, miferable Condition, under 
 the Wrath and Difpleafure of God ; therefore believe, and reform, and love 
 God, that ye may be redeemed and faved; that the Lord may become your 
 God and Father, and that you may be of the Number of his Children, his 
 EleSi, and taken into his Covenant. But plainly thus ; you are adually delivered, 
 faved, redeemed ; God is already your Father, who has begotten and created you } 
 who has loved you, eftablifhed his Covenant with you, and has given you Pro- 
 mifes of further and continued Happinefs ; therefore, be induced by his 
 Goodnefs to love and obey him. The Love of God, as it was the Foundation 
 and Original of this Scheme, fo it was the prime Motive in it. God begun the 
 Work of Salvation among them, antecedently to any thing which they might 
 
 D 2 do. 
 
Jewijh Peculiarity no Prejudice to the Reft of Manlind, 
 
 do, on their Part, to engage his Goodnefs. They did not firft love God ; but 
 God firft loved them : Their Obedience did not firft advance towards God ; but 
 his Mercy firft advanced towards them, and [aved, bought, redeemed them, took 
 them for his People, and gave them a Part in the BlefTings of his Covenant; 
 And, as for \\\% Bifpleafure, they were under that, on\y confeqiientially; or after 
 they had negleded his Goodnefs, and abufed the Mercy and Means, the Privi- 
 leges and Honours which they enjoyed. This, I think, muft appear very evi- 
 dent to any one, who clofely and maturely deliberates upon the true State of 
 the Jewijh Church. 
 
 Thus, and for thofe Ends, not excluding others before or afterwards men- 
 tioned, the Jewijh Conftitution was ereded. 
 
 CHAP. IV. 
 
 The Jewifh Peculiarity not prejudicial to the Rejl of Man- 
 kind. . God was fill the God and Father of all \ and the 
 Ifraelites were obliged to exercife all Benevolence to Men 
 of other Nations : Yea^ the Conflitution was^ in faEi^ 
 ereSled for the Good of all the Worlds 
 
 UT though the FATHER of Mankind was pleafed, in his Wif- 
 dom, to ereft the foregoing Scheme, for promoting Virtue, and pre- 
 ferving true Religion in one Nation of the World, upon whom he 
 conferred particular Bleflings and Privileges, this was no Injury, nor Prejudice 
 to the Reft of Mankind. For, as to original Favours, or external Advantages, 
 God, who may do what he pleafes with his own, beftows them in any Kind, 
 or Degree, as he thinks fit. Thus he makes a Variety of Creatures ; fome 
 Angels in a higher Sphere of Being, fome Men in a lower. And among Men, 
 he diftributes different Faculties, Stations and Opportunities in Life. To one 
 he gives ten Talents, to another five, to another two, to another one, feverally 
 as he pleafes •, without any Impeachment of his Juftice, and to the glorious Dis- 
 play and Illuftration of his Wifdom. And fo he may beftow different Advantages, 
 and Favours upon different Nations, with as much Juftice and Wifdom, as he 
 has placed them in different Climates, or vouchfafed them various Accommoda- 
 tions and Conveniences of Life. But, whatever Advantages fome Nations may en- 
 joy above others, ftill God is the GOD and FATHER of all-, and his extra- 
 ordinary BlelTings to fome are not intended to diminifh his Regards to others. 
 He ereited a Scheme of Polity and Religion for promoting the Knowledge of 
 God, and the Pradtice of Virtue in one Nation -, but not with a Defign to with- 
 draw his Goodnefs or Providential Regards from the reft. God has made a 
 Variety of Soils, and Situations ; yet he cares for every Part of the Globe ; 
 and the Inhabitants of the North Cape, where they conflift a good Part of the 
 Year with Night and extreme Cold, are no more neglefted by the univerfal 
 Lord, than thofe who enjoy the perpetual Summer and Pleafur«s of the Canary 
 
 IJles, 
 
Jews ^ their Law obliged to be kind to Gentiles. 
 
 IJles. At the fame time God chole the Children of Ifrael to be his peculiar 
 People, in a fpecial Covenant, he was the God of the Reft of Mankind, and 
 regarded them as the Objeas of his Care and Benevolence. Exod. xix. 5. 'Now 
 therefore, if ye will obey my Voice indeed, and keep my Covenant, then ye fhall be a pe- 
 culiar Treafure unto me above all People: ^i^n ho >b o although all the Earth is 
 mine. So it fliould be rendered. Deut. x. 14, 15. Behold the Heaven, and the 
 Heaven of Heavens is the Lord's thy God, the Earth with all that therein are. 
 Only the Lord had a Delight in thy Fathers to love them, and he chofe their Seed after 
 them, even you above all People, as it is this Bay. Ver. 17, 18. For the Lord your 
 God IS God of Gods, and Lord of Lords, a great God, a mighty, and a terrible, which 
 REGARDETH NOT Pe RSONs, [ or, is no RefpcBer of Peyfons, ( Afts x. 34. ) 
 through Partiality to one Perfon, or one Nation more than another] nor taketh 
 Reward. He doth execute the Judgment of the Patherlefs and Widow, and loveth 
 THE Stranger, in givif^ him Food and Raiment . [A 5/r««^fr was one, who was 
 of any other Nation befide the Jezvifh.] Pfal. cxlvi. 9. The Lord preferveth the 
 Strangers, viii. i. xix. i, 2, 3, 4. xxiv. i. xxxiii. 5. 7"^? Earth is full of the 
 Goodnefs of the Lord. Ver. 8. Let all the Earth fear the Lord; let all the In- 
 habitants of the IVorld ftand in Awe of hiyn. Ver. 12. Bleffed is the Nation whofe 
 God is the Lord, and the People whom be has chofen for his own Inheritance. Ver. 
 13. The Lord looketh from Heaven : He heholdeth all the Sons of Men. From the 
 Place of his Habitation he looketh upon all the Inhabitants of the Earth. He fafhion- 
 elh their Hearts alike: He ' confidereth all their Works, xlvii. 2, 8. The Lord mqft 
 
 ■ High is a great King over all the Earth. God reignetb over the Heathen : Ixvi. 7. 
 cvii. 8, 15, 21. cxlv. 9. The Lord is good to all, and his tender Mercies are over 
 ALL his Works. Many more Pafiages might be brought out of the Scrip- 
 tures of the Old Teftament to fhew, that all the Nations of. the Earth were the 
 Objeifts of the Divine Care and Goodnefs, at the fame Time, that he vouch- 
 fafed a particular and extraordinary Providence towards the Jewifh Nation, 
 
 59. A-N a agreeably to this, the Ifraelites were required to exercife all Bene- 
 volence and Good-will to the Gentiles, or Strangers, to abftain from all injurious 
 Treatment, to permit them to dwell peaceably and comfortably among them, 
 to partake of their BlefTings, to incorporate into the fame happy Body, if they 
 thought fit, and to join in their religious Solemnities. Exod. xxii. 21. Thou 
 fhalt neither vex a Stranger, «(?r cpprefs him. xxiii. 9, 12. Lev, xix. 10. Thou 
 
 Jhalt not lean thy Vineyard, neither fjalt thou gather every Grape of thy Vineyard j 
 thou fhalt leave them for the Poor and Stranger ; I am the Lord your God. xxiii. 22. 
 ^^^- S3-> 34- ^«^ if a Stranger fojourn with thee in your Land, ye flmll not vex 
 him. But the Stranger, that dwelleth with you, fhall be unto you as one born amongd 
 you, and thou fhalt love him as thyfelf xxv. 35. And if thy Brother be waxen Poor, 
 and fallen in Decay with thee ; then thou fhalt relieve him : Tea though he be a Stran- 
 ger, or a Sojourner; that he may live with thee. Num. xv. 14, 15. And if a 
 Stranger fojourn with you, or whofoever be among you in your Generations, and will 
 offer an Offering made by Fire of a fweet Savour unto the Lord: As ye do, fo he 
 
 fhall do. One Ordinance fhall be loth for you, of the Congregation, and alfo for the 
 Stranger that fojourneth with you, an Ordinance for ever in your Generations : As ye 
 are, fo fhall the Stranger be before the Lord. Deut. xxvi. 11, 12. And thou fhalt 
 rejoice in every good Thing, which the Lord thy God has given unto thee, and unto thy 
 Houfe, thou and the Levite, and the Stranger that is among you. &c. Ezek. xxii, 
 
 60. And 
 
Jewish Difpenfation had RefpeSi to all Nations. 
 
 60. And not only were they required to treat Strangers, or Men of other 
 Nations, with Kindnefs and Humanity ; but it appears from feveral Parts of 
 Scripture, that the whole Jevcijh Difpenfation had refpeft to the Nations of the 
 World : Not indeed to bring them all into the Jein^ifo Church, ( that v/ould 
 have been imprafticah'e, as to the greateft Part of the World) but to fpread 
 the Knowledge and Obedience of God in the Earth. Or, it was a Scheme 
 which was intended to have its good EfR-fts beyond the Pale of the Je-wijh In- 
 clofure, and was eftablifhed for the Bcnefir of all Mankind. Gen. xii. 3. And in 
 thee [Abraham] pall all Families of the Earth be bkjjed. xxii. 18. And in thy Seed 
 Jhall all the Nations of -the Earth be bkfj'ci. Exod. vii. 5. And the Egyptians fhall 
 know that I am the Lord, tvhtn I Jlretcb forth my Hand ttp^n Egypt, and bring out the 
 
 Children of Ifrael. ix. 1 6. And indeed for this very Cai'tfe have I raifei thee, 
 
 Pharaoh, up, for to fhe-w in thee Trey Poii-er; and that nr/ Name may be declared 
 throughout all the Earth, xv. 14. Lev. xxvi. 45. Num. xiv. 13, 14, 15. Arid 
 Mofes faid unto the Lord, then the Egyptians fhall hear it, {for thou brought eft up this 
 people in thy Might from amon^ them) and they will tell it to the Inhabitants of this 
 Land: For they have heard that thou Lord art among this People, that thou Lord art 
 feen Face to Face, and that thy Cloud finndeth over them, arid that thou goefi before 
 them, by D y-time in a Pillar of a Cloud, and in a Pillar of Fire by Night. Now 
 if thou fhalt kill all this People as one Man, then the Nations, which have heard the 
 Fame of thee will fpeak, faying, &c. Dcut iv. 6. Keep [thefe Statutes and Judg- 
 ments] therefore and do them ; for this is your Wiflom, and your Underflanding in the 
 Sight of the Nations, which fljall- hear all thofe Statutes, and fay. Surely this great 
 Nation is a wife and underflanding People, i Sam. xvii. 46. I will give the Carcafes 
 
 of the Philiflines to the Fowls of the Air, that all the Earth may know that there 
 
 is a God in Ifrael. i Kings viii. 41, 42, 43. Moreover concerning a Stranger, that 
 is not of thy People Ifrael, but comes out of a far Country for thy Name's fake ; (for 
 they fhall hear of tljy great Name, and of thy flrong Hand, and of thy flretched-out 
 Arm) when he pall come, and pray towards this Houfe : Hear thou in Heaven thy 
 Dwelling Place, and do according to all that the Stranger calleth to thee for : TIm all 
 People of the Earth may know thy Name, to fear thee, as do thy People Ifrael, &c. 
 Pfal. Ixvii. I, 2, 3, &c. xcviii. i, 2, 3. Jer. xxxiii. 9. And it pall be to me a 
 Name of Joy, a Praife, and an Honour before all the Nations of the Earth, which 
 pall hear all the Good that I do unto them : And they flmll fear and tretnble for all the 
 Goodnefs, and for all the Profperity that I procure for it. Hof ii. 23. / will fow 
 
 her unto me in the Earth. Zeph. iii. 20. 1 will make you a Name and Praife 
 
 among all the People of the Earth, when I turn back your Captivity, &c. 
 
 CHAP, 
 
yewijh Difpenfation perfeBed hy the Gospel. 25 
 
 CHAP. V. 
 
 lie Jewlfh Peculiarity was to receive its PerfeBion from 
 the G of pel Difpeifation^ U7ider the Son of God. The 
 Gofpel is the JewiOi Scheme inlarged and improved. 
 
 61. TT^ UT though the Jewijh Peculiarity did not exclude the reft of 
 i-^ the World from the Care and Beneficence of the Univerfal Fa- 
 JL^ ther -, and though the Jews were commanded to exercife Bcnevo- ' 
 lence towards Perfons of other Nations -, yet, about the Time when the Gofpel 
 was promulged, the jews were greatly elevated on Account of their diftinguifh- 
 ing Privileges, and looked upon themfelves as the only Favourites of Heaven, 
 and regarded the reft of Mankind with a Sovereign Contempt, as Nothing, as 
 abandoned of God, and without a Poftibility of Salvation, unlefs they fhould 
 incorporate, in fome Degree or other, with their Nation. Their Conftitution, 
 they fuppofed, was eftabliftied for ever, never to be altered, or in any Refpect 
 abolifhed. They were the true and only Church, out of which no Man could be 
 accepted of God : And confequently, unlefs a Man fubmitted to the Law of 
 Mofes, how virtuous or good foever he were, it was their Belief, he could not 
 be faved. He had no Right to a Place in the Church, nor could hereafter 
 obtain Life. 
 
 62. But the Jfzf?/Z) Difpenfation, as peculiar to that People, though fuperior 
 to the nv-re Light of Nature, which it fuppofed and included, was but of a 
 temporary Duration, and of an inferior and imperfedt Kind, in Comparifon of 
 that which was to follow •, and which God from the Beginning, (when he en- 
 tered into Covenant with Abraham, and made the Promife to him) intended 
 to ereft ; and which he made feveral Declarations under the Old Teftamenr, 
 that he would eredt, in the proper Time, as fucceffive to the Jewifi Difpenfa- 
 tion, and, as a Superftrudure, perfective of it. And as the Jewtjli Difpenfa- 
 tion was erefted by the Miniftry of Mops, this was to be built by the Miniftry 
 of a much nobler Hand ; even that of iht SON OF GOD, the MeJJiab, fore- 
 ordained before the World was made, promifed to Abraham, foretold by the 
 Prophets, and even expected by the Jcivs themfelves, though under no juft Con- 
 ceptions of the Er.d of his Coming into the World. He was to affume, and 
 live in a human Body, to declare the Truth and Grace of God more clearly 
 and exprefsly to the Jra-.r, to exhibit a Pattern of the moft perfed Obediefice,. 
 to be obedient even unto Death in Compliance with the Will of God, and in 
 firm Adherence to the Truth he taught. And, in Confequence of this, he 
 was alfo to be a Pattern of Reward, by being raifed from the Dead, exalted to 
 the Right Hand of God, inverted with univerfil Power, and by having a 
 Commifllon given him to raife all Mankind from the Dead, and to put all, in 
 ail Ages and Places of the World, into the Pofleffion of eternal life, who fhali 
 at the laft Day be found virtuous and holy. When Chrijl came into the 
 World, the Jews were ripe for Deftruftion ; but he pubhfhed a general In- 
 demnity for the Tranfgreffions of the former Covenant, upon their Repen- 
 tance ; 
 
Christ improved and i?tlarged the Kingdom of Xjod. 
 
 tance -, and openly revealed a future State, as the true Land of Promife, even 
 eternal Life in Heaven. Thus he confirmed the former Covenant with the 
 Jews, as to the Favour and Bleffing of God, and enlarged, or more clearly 
 explained it, as to the Blefllngs therein bellowed -, inftead of an earthly Canaan, 
 revealing die Refurredion from the Dead, and everkfting Happinefe and Glory 
 in the World to come. 
 
 6^. His /i^r/o/M/ Miniftry indeed was confined to the J^toz/j Nation -, Mat, 
 XV. 24. I am not fent but to the loft Sheep of the Honfe of Ifrael. Rom. xv. 8. Now, 
 I fay, that Jcfiis Chrijl was a Minifter of the Circianctfwn, for the Truth of God, to 
 confirm the Promifes made unto the Fathers. But not only did he improve upon 
 the foregoing Difpenfation, more clearly explaining the /^^r(7^«?;wc Covenant ; 
 but further, whereas for many Ages, vjt Gentiles, confidered in a. Body, were 
 in a State of Revolt from God, Aliens and Enemies, ferving dumb Idols ; 
 while the Jews were his peculiar People, Church and Heritage, he threw the 
 Kingdom of God into a new Form, by taking down the Partition Wall, the 
 Wall of the Jewiflo Inclofure, and admitting into his Church and Kingdom, as 
 his People and Subjedts, all in every Nation, who fhould acknowledge the 
 Truth of his Miffion and Dodrine, and profefs Subjeftion to him, as their 
 King and Governour. In Purliiance of this new Scheme, his Apoftles, but 
 elpecially St. Paul, publilhed a genersl Indemnity, and free Pardon to the 
 Gentile World, which then was very corrupt, and obnoxious to the Wrath and 
 juft Condemnation of God ; and declared, that all, who believed in him, were 
 intitled to all the Privileges, Blefllngs and Promifes of his Church and King- 
 dom, according to the moft extenfive Senfe of the Abrahamic Covenant •, and 
 at the fame time e.xempted from the Incumbrance of the Ceremonial Law, 
 Thus the Jewifh Peculiarity was happily overthrown -, not, properly fpeaking, 
 by being totally annulled^ but by being enlarged to the Extent of the whole Globe, 
 and by admitting all Mankind, who accepted the Gofpel, not only to the 
 fame fpiritual Advantages, but even to much greater ; even into their Covenant 
 explained and enlarged. 
 
 64. That the Gofpel is the JewifJj Scheme, enlarged znd improved, will evi- 
 dently appear, if we confider -, that we Gentiles believing in Chrift are faid to 
 be incorporated into the fame Body with the Jews-, and that believing Jm'j 
 and Gentiles are now become ONE, ONE FLOCK, ONE BODT'm Chriji. 
 John X. 16. And other Sheep I have which are not of this [the Jewijh'] Fold: Them 
 clfo I muft bring, and they fhall hear my Voice; and there fhall be one Flock, * and 
 one Shepherd, i Cor. xii. 13. By one Spirit we are all baptized /« oxe Body, whe- 
 ther we be Jews or Gentiles. Gal. iii. 28. ^ere is neither Jew nor Greek, there is 
 neither Bond nor Free, there is neither Male nor Female; for ye are all o-as. m Chrift 
 Jefus; that is, under the Gofpel Difpenfation. Ephef ii. 14, 15, 16. For he is 
 cur Peace, who has made both [Jews anA Gentiles'] one, and has broken down the 
 middle Wall of Partition between us, [Jews and Gentiles.'] Having a'bolifhed by his 
 Flejh the Enmity, even the Law of Commandments, contained in Ordinances, for to make 
 
 in 
 
 * So the Word Toif^m fignifies; and fo our Tranflators have rendered it in all the other 
 Places, where it is ufed in the New Teftament. See Mat. xxvi. 3* . Luie ii. 8. 1 Cor, 
 ix. 7. And here alfo it fliould have been tranflated FLOCK, not FOLD. 
 
Christians fucceed Jews in PRIVILEGES. 
 
 in himfclf, of twain, one new Man, Jo making Peace; and thai he might reconcile 
 both unto God in one Body by the Crofs, having Jlain the Enmity thereby. 
 
 6§. And that this Union or Coalition, between believing Je-ws and Gentiles, 
 is to be underrtood of the beheving Gentiles being taken into that Church and 
 Covenant, in which the Jews were before the Gofpel Difpenfuion was erefted, 
 and out of which the unbeheving Jews were caft, is evident from the following 
 Confiderations. 
 
 66. FIRST. That Abraham, the Head, or Root of the Jewifi Na ion, is 
 the FATHER OF US ALL. Rom. iv. 16, 17, Therefore it is of Fdiih, that 
 it might he by Grace ; to the End that the Fromife might be fure to all the Seed ; net to 
 that only which is of the La-iv, [the Jews'] but to that alfo which is of the Faith of 
 Abraham, [the believing Gentiles] who is the Father of us all, (as it is writ- 
 ten, 1 have made thee a Father of many Nations) before him whom he believed, 
 
 that is to fay, in the Account and Purpofe of God, whom he believed, he is the 
 FATHER OF US ALL. Abraham, when he flood before God, and received 
 the Promife, did not in the Account of God, appear as a private Perfon, but 
 as the Father of us all; as the Head and Father of the whole future Church of 
 God, from whom we were all, believing Jews and Gentiles, to defcend, as we 
 were to be accepted, and interefted in the Diving Blefllng and Covenant after 
 the fame Manner as he was ; namely, by Faith. Gal. iii. 6, &c. Even as Abra- 
 ham believed God, and it was accounted to him for Right eoufnefs. Know ye therefore, 
 that they which are of Faith, the fame are the Children of Abraham. For the Scrip- 
 ture forefeeing that God would juftify, would take into his Church and Covenant, 
 the Heathen through Faith, preached before the Gofpel unto Abraham, faying. In thee 
 Jhall all Nations be blejfed. So then they which be of Faith, [of what Country fo- 
 ever they are. Heathens as well as Jews] are bleffed [juftified, taken into the 
 Kingdom and Covenant of God] together with believing Abraham, [and into that 
 very Covenant which was made with him and his Seed.] In this Covenant 
 were the Jews during the whole Period of their Difpenfation, from Abraham to 
 Mofes, and from Mofes to Chriji. For the Covenant with Abraham was with 
 him, and with his Seed after him. Gen. xvii. 7. To Abraham and his Seed were 
 the Promifes made. Gal. iii. 16. And the Apoftle in the next Verfe tells us, 
 that [the Promifes or] the Covenant, that was confirmed before of God in Chrifl, the 
 Law, which was [given by Alofes] four hundred and thirty Tears after, could not 
 difanul, that it fljould make the Promife [or Covenant with Abraham] of none Effe£f. 
 Confequently, the Jews, during the whole Period of the Law, or Mofalcal Dif- 
 penfttion, were under the Covenant with Abraham-: And into that fame Cove- 
 nant the Apoftle argues, Rom. iv, and Gal. iii, that the believing Gentiles are 
 taken. For which Reafon he affirms, that they are 710 more Strangers and Fo- 
 reigners, but Fellow-citizens with the Saints., that is, the Patriarchs, &c. And that 
 the great Myftery, not underftood in other Ages, was this •, that the Gentiles 
 
 fhould be Fellow-heirs, and of the fame Body with his Church and Children the 
 Jews. Eph. ii. 19. iii. 5, 6. 
 
 67. SECONDLT. Agreeably to this Sentiment, the believing Gentiles are 
 faid to partake of all the fpiritual Privileges which the Jews enjoyed, and from 
 which the unbelieving Jews fell •, and to be taken into that Kingdom and 
 Church of God out of which they were caft. 
 
 68. Mat. xx. i, 16. In this Parable the VINEYARD is the Kingdom 
 
 of Heaven, into which God, the Houfholder, hired the Jews early in the Morn- 
 
 • E ingJ 
 
Christians /z^fC^^J Jews in P RIFILEGES. 
 
 ing •, and into the fame VINETARD he hired the Gentiles at the Eleventh 
 Hour, or an Hour before Sun-fet. 
 
 69. Mat. xxi. 33, 34. The Hi'Jhandmen, to whom the VINEYARD 
 
 was firft let, were the Jet'os; to whom God firft fent his Servants, the Prophets, 
 Ver. 34, — 36. And at laft he fent his SON, whom they flew, Ver. 37, — 39. 
 And then the VINETARB was let out to other Hujbandmen. Which our Savi- 
 our clearly explains, Ver. 43, Therefore I fay unto you, [Jews] the Kingdom of 
 God fijall be taken from you, and given to a Nation [the believing Gentiles'] bringing 
 
 forth the Fruits thereof. Hence it appears -, that the very fame Kingdom of 
 
 God, which the Jews once poffeffed, and in which the ancient Prophets exer- 
 cifed their Miniftry, one after another, is now in our Poffeffion : For it was taken 
 from them, and given to us. 
 
 70. Rom. xi. 17, 24. The Church, or Kingdom of God, is compared to 
 
 an Olive-tree, and the Members of it to the Branches. [29] And if foine of the 
 Branches, [the unbelieving Jfwj] be broken off, and thou. Gentile Chriftian, wert 
 graffed in among them, and with them partakeft of the Root and Fatnefs of the Olive- 
 tree ; that is, the J ewifJo C\mrc]\ and Covenant. Ver. 24, For if thou,. 
 
 Gentile Chriftian, wert cut out of the Olive-tree, which is wild by Nature, and werf 
 graffed, contrary to Nature, into tjoe good Olive-tree ; &c. 
 
 71. I Pet. ii. 7, 8, 9, 10. Unto You, Gentiles, who believe, he [Chrift} is an 
 Honour: But unto this. m which be difobedient, [the unbelieving Jews'] the Stone 
 which the Builders difallowed, the fame is -made the Head of the Corner, and a Stone of 
 Stumbling, and a Rock of Offence. * They fumble at the Word being difobedient, 
 whereunto alfo they were appointed: [They are fallen from their Privileges and Ho- 
 nour, as God appointed they fhould, in Cafe of their Unbelief:] But Ye, [Gfw- 
 tiles, are raifed to the high Degree from which they are fallen, and fo] are a 
 chofen Generation, [11] a Royal Priejlhood, [33] an holy Nation, [31] a peculiar 
 People [7,6] ; that ye fxuld fhew forth the Praifes of him who hath called you out of 
 Heathenilh Barknefs into his marvellous Lght. 
 
 72. THIRBLT. The Jews vehemently oppofed the Admiffion of the uncir- 
 eumcifed Gentiles into the Kingdom and Covenant of God, at the firft Preach- 
 ing of the Gofpel. Bat if the Gentiles were not taken into the lame Church and 
 Covenant, in which the Jewifh Nation had fo long gloried, why fnould they 
 fozealoufly oppofe their being admitted into i; ? Or why f > ftrenuoufly infift, that 
 they ought to be circumcifed in order to their being admitted ? For what was 
 
 it 
 
 * We render this Paflage thus, a Stone of Stumbling and Rock of Offence, even to 
 
 them ^vhich Jlujnble at ttjc Word, being difobedient, &c. as if it were one continued Sen- 
 tence. But thus Violence is done to the Text, and the Apoftle's Senfe is thrown into Ob- 
 fcurity and Diforder, which is reftored by putting a Period after. Offence, and beginning a new 
 Sentence, thus; they Jlimble at the TFord, he. For obferve ; the Apoftle runs a double 
 Antithefts between tlie unbeh'ering Jews, and believing Gentiles. Ver. 7, TMIN uv h t///.h 
 To/f T/rsi/ow/u- ATTEIGOTSI /s, A/-Jgu ov, kc. Ver. 8, 01 ■7Tf(i(rx.07rli(ri ra Xoya, Sic. Ver. g, 
 TMEIS Si yiv<^ iKXiKTCiv, &c. The Particles o and 0/ are frequently put for He and They, 
 and are fo tranflated. Take a few InftanCes out of many too numerous to be quoted. 
 Mat, xii. 3, II, 39, &c. xiii. 20, 22. xiv. 17, 18. xvi. 7, 14. xviii. 30. xx. 5, 31. 
 xxi. 25. xxii. 5, 19. xxvi. 15, 70. xxvii. 21, 66. xxviii. 15, 17. Alark viii. 28. ix. 32. 
 X. 26. xii. 16. xiv. 46. Luke xxiii. 21, 22. j£is v. 33. viii. 25. xii. 15. xv. 3, 30. 
 xvii. 18. xxiii. 18. xxviii. 5, 6. Heb. xi. 14. xii. 10, And in the laft Line of the Iliad, 
 
 fif 0/ y' a^piiTliV TCipV EKTOpo; ITTTTcJ'ciC.lXilO- 
 
Old Testament written for Christians as well as Jews. 
 
 Jt to them, if the Gentiles were called, and taken into another Kingdom and 
 Covenant, diftinft, and quite different from that which they would have con- 
 fined wholly to themfelves, or to fuch only as were circumcifed ? It is plain the 
 Gentiles might have been admitted \\mo another Kingdom and Covenant, without 
 any Offence to the Jews, as they would ftill have been left in the fole PoiTelTion of 
 their ancient Privileges. And the Apoftles could not have failed of ufing this 
 as an Argument to pacify their incenfed Brethren, had they fo underflood it. 
 But ft-eing they never give the leaft Intimation of this, it fhews they under- 
 . flood the Affair as the unbelieving Jews did ; namely, that the Gentiles, with- 
 out being circumcifed, were taken into that Kingdom of God, in which they, 
 and their Forefathers, had fo long flood. And, 
 
 73. FOURTHLY. It is upon this Foundation, (namely, that the believ- 
 ing Gentiles are taken into that Church and Kingdom in which the Jews once 
 flood) that the Apoftles draw Parallels, for Caution and Inflruflion, between 
 
 the State of the ancient Jews, and that of the Chrifiians. i Cor. x. i, 13, 
 
 Moreover, Brethren, I would not that ye JImdd he ignorant, how that all our Fa- 
 thers were under the Cloud, and all.paffed through the Sea, and were all baptized into 
 
 Mofes, and did all eat of the fame fpiritual Meat, and did all drink of the 
 
 fame fpiritual Drink. But with many of them God was not well pleafed : For they 
 
 were overthrown in the JVildernefs . Now thofe 'Things were our Examples, to 
 the Intent we fhould not lufl after evil Things as they alfo lufied. Neither be yz 
 
 Idolaters, as were fame of them -, neither let u s provoke Chrifl as fame of 
 
 THE u provoked, &c. Heb. iii. 7, to End, Wherefore as the Holy Ghojl faith. To 
 
 Day, * tvhen, or while, you hear his Voice, harden not your Hearts, as in the 
 
 Day of Temptation in the JVildernefs ; when your Fathers tempted me, Wherefore 
 
 I was grieved with that Generation, and fware in my Wrath, they fhall not enter 
 
 into my Reft. Take heed. Brethren, left there be in any of you an evil Heart of Un- 
 belief. Chap. iv. I, Let us therefore fear, left a Promife being left us of entering 
 into his Reft, any of you fhould feem to come fhort of it. Ver. 2, For unto us hath 
 the Gofpel been preached as well as to them, that is, we have the joyful Promife 
 of a happy State, or of entring into Reft, as well as the Jews of old. Ver. 11, 
 Let us labour therefore to enter into that Reft, left any Man fall after the fame Ex- 
 ample of Unbelief. 
 
 74. FIFTHLY. Hence alfo the Scriptures of the Old Teftament are re- 
 prefented as being written for OUR Ufe and Inflruftion, and to explain our 
 Difpenfation as well as theirs. Mat. v. 1 7, Think not that I am come to deftroy 
 the Law and the Frop HE Ts: I am not come to deftroy, but to fulfill. And when 
 our Saviour taught his Difciples the Things pertaining to his Kingdom, he 
 opened to them the Scriptures, which were then no other than the Old Teflament, 
 Luke iv. 17, 22. xviii. 31. xxiv. 27, And beginning at Mofes, and all the Pro- 
 phets ^ he expounded unto them in all the Scriptures the Things concerning Himself, 
 
 E 2 Ver. 
 
 * "S.n^ii^v EAN T,K ipaviti av% aK>s(TiiJi. EAN [if] fliould here have been rendered TFHEN; 
 as it is rendered i John iii. 2; and as it (hould have been rendered John xii. 32. xiv. 3. 
 xvi. 7. 2 Cor. V. I. In like manner ihe Particle CDN Pfal. xcv. 7, (whence the Place is 
 quoted) fhould have been tranflated IFHENoi WHILE. For it is tranflated WHEN., 
 I Sam. XV. 17. Prov. iii. 24. iv. 12. Job y\\. 4. xvii. 16. Pfal. I. 18; and might have 
 been fo tranflated in other Places. 
 
Christian Church named as the Jewish. 
 
 Ver. 45, l!hen opened he their Under/landing, that they might underjland the Scriptures. 
 Thus the Apoftles were inftrufted in the Things pertaining to the Gofpel 
 Difpenfation. And always in their Sermons in the A£ls, they confirm their 
 Doftrine from the Scriptures of the Old Teftament. And in their Epiftles they 
 not only do the fame, but alfo exprefsly declare, that thofe Scriptures were writ- 
 ten as well for the Benefit of the Chriftian as the Jetvijh Church. Rom. xv. 4, 
 After a Quotation out of the Old Teftament the Apoftle adds •, For whatfoever 
 Tljings were written aforetime were written for our Learning; that we through 
 Patience and.Comfort of the Scriptures might have Hope, i Cor. ix. 9, // is written 
 in the Law of Mofes, thou floalt not muzzle the Mouth of the Ox that treadeth out the 
 
 Corn. Ver. 10, F<?r our fakes no doubt this is written. 1 Cor. x. 11, 
 
 Novj all thefe things., [namely, the before-mentioned Privileges, Sins and Punifh- 
 ments of the ancient Jews'\ happened unto them for Enfampks ; and they are writ- 
 ten for OUR Admonition, upon whom the Ends of the Earth are come. 2 Tim. iii, 
 16, 17, All Scripture is given by Infpiration of God, and is profitable for DoSlrine, 
 for Reproof, for CorreStion, for Infiruclion in Righteoufnefs : TJm the Man of God 
 may be perfect, thoroughly furnifloed unto all good Works. 
 
 75. SIXT'HLT. Agreeably to this Notion, that the believing G^«//7« are 
 taken into that Church or Kingdom, out of which the unbelieving Jews are 
 cad, the ChriQian Church, confidered in a Body, is called by the fame general 
 Names, as the Church under the Old Teflament. ISRAEL was the ge- 
 neral Name of the Jewifh Church; fo alfo of the Chrijiian;. Gal. vi. 16, As 
 many as walk according to this Rule Peace be on them, and Mercy, ■ and upon the whole. 
 Israel of God. Rev. vii. 3, 4, Speaking of the Chriftian Church the Angel 
 faid, Hurt not the Earth, neither the Sea, vor the Trees, till tve have fealed the Se r- 
 VANTs of our God in their Foreheads. And I heard the Number of them that were 
 fealed : And there were fealed an hundred and forty four thoufand, of all the 'Tribes of 
 
 the Children of Israel. Rev. xxi. 10, 13, He flawed me that great City, 
 
 the Holy Jerufalem, [the Chriftian Church, 92] having the Glory of God; and 
 
 had a Wall great and high, and had twelve Gates, a^id at the Gates twelve Angels, . 
 and Names written thereon, which are the Names of the twelve Tribes of Israel, 
 [as comprehending the whole Church.]. Ver. 14, And the Wall of the City had 
 twelve Foundations, and in them the Names of the twelve Apostles of the Lamb. 
 
 ■ J EWS, was another running Title of the Church in our Saviour's Time ; 
 
 and this alfo is applied to Chrijlians. Rev. ii. 8,9, And unto the Angel of the. 
 
 IChuuiznl Church in Smyrna, write, L- know thy Works and Tribulation, and 
 
 Poverty; and I know the Blafphemy of them who fay they are Jews [Members of. 
 rht C[\\xyc\\ q[ Chrifl'] and are not .,. but are the. Synagogue of Satan. And again,, 
 Chap., iii. 9. 
 
 G H A P. 
 
Christians hoiio Saved, Bought, Redeemed. 31 
 
 CHAP. VI. 
 
 or 
 
 f^e particular Ho?70iirs and Privileges of Chriftians, 
 of thofe in a?iy Nation^ who profe/s Faith in the Son of 
 God, and the Tertm fgnifyi?ig thofe Honours explained. 
 
 ^6. niEVENTHLT. In Conformity to this Sentiment, (namely, that the 
 (J beheving Gentiles are taken into that Church, Covenant and Kingdom, 
 out ot which the unbelieving Jews were caft) the State, Memberfhip, 
 Privileges, Honours and Relations of profeffed Chrijiians, particularly of be- 
 lieving Gentiles, are exprefTed by the fame Phrafes with thofe of the ancient 
 Jewi/h Church ; and therefore, unlefs we admit a very ftrange Abufe of Words, 
 muft convey the fame general Ideas of our prefent State, Memberfliip, Privi- 
 leges, Honours and Relations to God, as we are profeffed Chriftians. For 
 Inftance; 
 
 77.1. As God CHOSE his ancient People the Jews, and they were his 
 CHOSEN and ELECT; fo now the whole Body of Chriftians, Gentiles as 
 well as Jews, are admitted to the fame Honour •, as they are feleded from the 
 r:ft of th« World, and taken into the Kingdom of God, for the Knowledge, 
 Worfhip and Obedience of God, in Hopes of eternal Life, [ii] Rom. viii. 
 33, fFho pall lay any Thing to the Charge of God's Elect ? &c. Eph. i. 4, 
 According as be bath chosen us [Gentiles, Chap. ii. 11.] in him before the Foun- 
 dation of the PForld, that vce fhoidd be Holy, and without Blame before him in Love. 
 Col. iii. 12, Put on therefore (as the Elect of God, holy and beloved) Bowels of 
 Mercies, &c. 2 Thef. ii. 13, Bid we are bound to give Thanks to God always for 
 you. Brethren, Beloved of the Lord, becaufe God hath from the Beginning chosen 
 ym to Salvation ; through SanSiification of the Spirit, and Belief of the Truth. Tit. i. 
 I, Paul a Servant of^God, and an Apojlle of Jefus Chrtjl, according to the Faith of 
 God's Elect, and the acknowledging of the Tr' th, which is after Godlinefs. 2 Tim. 
 ii. 10, Therefore I endure all Things for the Elect's fake, that they alfo may obtain 
 the Salvation which is in Chrifl Jefus, with eternal Glory . i Pet. i. 1,2, Peter — — 
 to the Strangers fcattered throughout Pontus, Galalia, Cafpadocia, Afia and Bithynia, 
 elect according to the Foreknowlt?dge of God the Father, through SanSiification of 
 the Spirit unto Obedmice. ii. 9, Te \ Gentiles] are a chosen Generation, &c. v. 13, . 
 The Church that is at Babylon, elected together with you, faluteth you. 
 
 78. II. The firft Step the Goodnefs ot God took in Execution of his Pur- 
 pofe of Eklfion, wi:h regard to the Gentile World, was to refcue them from 
 their wrttched Situation in the Sin and Idolatry of their Heathen State, and 
 to bring them into ihe Light and Privileges of the Gofpel. With regard to 
 which the Language of Scrinture is, i. that he DELIVERED, 2. SAVED, 
 3. BOUGHT, or PURCHASED, 4. REDEEMED them. [12] Gal. i. 4, 
 Who gave himfelf for oar Sins, that he might deliver us from this prefent evil 
 World, the Vices and Lufts in which the World is involved. Co], i. 12, 13, 
 
 Giving ■ 
 
Christians how Saved, Bought, Redeemed. 
 
 Giving Thanks to the Father^ who has * delivered us from ihe Power of [HtiL- 
 
 thenifli] Darknefs, [Afts xxvi. i8. i Pet. ii. 9. Eph. ii. 13. v. 8.] timi tranflated 
 us into the Kingdom of his dear Son. And thus, confequentially, we are deliver- 
 ed from the Wrath to come., i Thef. i. 10. 
 
 78. f I Cor. i. 18, For the Preaching of theCrofs is to them that per ip, Foolifh- 
 tiefs, but unto us which are saved, it is the Poxver of God. vii. 16, What kmwejl 
 thou, O Wife, whether thou fljolt save thy Hujhand? Or how hiowefl thou, Man, 
 ivhiihcr thou fialt %A.VE. thy Wife? That is, convert her to the Chriftian Faith. 
 X. 33, Even as I pleafe all M-n in nli Things, not feeking mine own Profit, but the 
 Profit of many that they may be save T). Eph. ii. 8, For by Grace are ye saved 
 through Faith, i Thef. ii. 16, The Jews forbid us to fpeak to the Gentiles that 
 they might ^^ saved, r Tim. ii. 4, Who will have all Men to be saved, and to 
 come unto the Knowledge of the Truth. 2 Tim. i. 9, Who halh saved us, and called 
 us with an holy Calling, not according to our Works, but according to his own Purpofe 
 and Grace. In this general Senle SAVED is in other Places applied to both 
 
 Jfo^jand Gentiles; particularly to the "Jews, Rom. ix. 27. x. i. xi. 26. Hence 
 
 God is fttled our SAVIOUR, Tit. iii. 4, 5, But after that the Kindnefs and Love of 
 God our Saviour tozvard Man appeared, not by Works of Righieoufnefs we have 
 done, but according to bis Mercy he saved us. i Tim. i. i, Paul an Apoflle of Je- 
 fus Cbrijl by the Conr-y;andment of God our Sawovk. ii. 3. Tit. i. 3. Rom. xi, 11, 
 Through their [the Jews'] Fall, Salvation is come to the Gentiles. And as this 
 Salvation is by Jefu^ Chrift, he alio is frequently called our SAVIOUR. 
 
 78. X Acts 
 
 * Who hath delivered us, faith the Apoftle, ranking himfelf among the Gfrw///^ C^r//?/<7«j. 
 •For as he was die Apoltie of the Gentiles, he might, as he frequently do:h, well confider 
 himfelf as one of their Body. See Note on Ronj. v. i. Wio hath delivered us, may we 
 alfo properly fay, as being the Pofterity of Heathenifli Anceftors, whofe vain Converfa- 
 tion we alfo fhould have received by Tradition, had not the Grace of God appeared and 
 redeemed us from it, I Pet. i. 18. Though but one Generation of the Jewijh Nation were, 
 in fadl, delivered from Egyptian Bondage; yet as that Deliverance was attended with great 
 and happy Confequences to all fucceeding Generations, fo all fucceeding Generations were 
 inftruded to fay, (Deut. xxvi. 6, &c.) The Egyptians evil intreatcd us, and affliSled us, 
 
 — — hut the Lord brought u s forth out of Egypt with a tnlghty Hand, and he bath 
 
 brought us into this Piace, and hath given us this Land. In like manner, though 
 
 but one Generation of our Anceftors were, in facl, converted from Heathenifm, by the 
 Light of the Gofpel, yet, as all the happy EffecSs^cf that great Event are handed down 
 to us, we may with the fliricteft Propriety fay, he h'as delivered us from Heathenijh Dark- 
 nefs, and tranflated us into the Kingdom of the Son of his Love. 
 
 And here it may be further obferved ; that the Church, in all Ages, is in Scripture con- 
 fidered but as one Body, Mat. xxii. 31, Have ye not read what was fpoken utito you by 
 God; though fpoken to their Anceftors about 1500 Years before they were born. So I Cor. 
 XV. 51, 52, Beh'Jd I Jheiv you a Myftery; WE Jhall not all fie ep [die,] but we Jhall all be 
 
 changed, in a Moment, at the laji Trump, &c. I Thef. iv. 15, 17, We, or thofe 
 
 of us, W;o are alive, and remain unto the Coming of the Lord, Jhall not prevent them which 
 are afieep. For the Dead in Cbrift Jhall rife firjl : Then, WE who are alive and re- 
 main, Jliall he caught up together with them in the Clouds, &c. The Apoftle doth not here 
 intimate, (as fome learned Men have fancyed) that the Coming of our Lord would be in 
 the then prefent Generation; but he confideis all Chriftians, in all Generations to the 
 End of the World, as one Body. And therefore, he might properly enough fay, in 
 relation to thofe Chriftians who fhould be alive at the Coming of our Lord, WE, or 
 thofe of us, who are then alive. 
 
Christians how Called. 
 
 78. \ Acts XX. 28, Feed the Church of God, -which he has purchased with 
 bis own Blood. 1 Cor. vi. 20, /ind ye are not your own; for yeare bought * with 
 
 a Price, vii. 23, Te are bought with a Trice. 2 Pet. ii. i, ■ Falfe Prophets 
 
 fljall bring in damnable Herefies, even denying the Lord that bought them. 
 
 Rev. V. 9, Thou wr.fl flain and hafl redeemed [bought] us to God by thy Blood out 
 of every Kindred, and Tongue, and People ani Nation. 
 
 78. II Tit. ii. 14, Who gave himfelf for us, that he might redeem us from all 
 
 Iniquity. i Pet. i. 18, Ye were not redeemed with corruptible Things as 
 
 Silver and Gold, from your vain [Heathenifh] Ccnvnfation, received by Tradition 
 
 from your Fathers ; but with the precious Blood of Chrifl. And at the fome 
 
 Time lie redeemed or bought us from Death, or the Curfe of the Law, Gal. iii. 13. 
 And the Jews, in particular, from the Law, and the Condemnation to which 
 
 it fubjefted them, Gal. iv. g. Hence frequent Mention is made of the 
 
 REDEMPTION which is in Jefus Chrifl, Rom. iii. 24. i Cor. i. 30. Eph. i. 
 7. Col. i. 14. Heb. ix. 12, 15. Hence alfo Chrijl is laid to give himfelf a 
 RANSOM for us, Mat. xx. 28. Mark x. 45. 1 Tim. ii. 6, TFbo gave himfelf 
 a Ransom for all. 
 
 yi). III. As God fent the Gofpel to bring Gentile Chriflians out of Heathe- 
 nifm, and invited, and made them welcome to the Honours and Privileges of 
 his People, he is faid to CALL them, and they are his CALLED. [13] Rom. 
 i. 6, 7, Among whom are ye alfo called of Jefus Chrijl. To all that are at Rome 
 CALLED Saints, viii. 28. i Cor. i. 9, God is faithful, by whom ye were called 
 into the Fellowfhip of his Son. Gal. i. 6, / marvel that ye are fo foon removed from 
 him that called you. v. 13. Eph. iv. i, / bejeech you, that ye walk wor- 
 thy of the Vocation wherewith ye are called, iv. 4. i Thef. ii. 12, That ye 
 walk worthy of God who has called you unto his Kingdom and Glory, iv. 7, God has 
 not CALLED us unto Uncleannefs, but unto Hclinefs. 2 Tim. i. 9, Who hath fared 
 us, and called us with an holy Calling; fiot according to our Works, &c. i Pet. 
 i. 15, But as he which hath called you is holy, fo be ye holy in all Manner of Ccn- 
 
 verfation. ii. 9, Te [Gentile Chriitians] are a chofen Generation, to fhew forth 
 
 the Praifes of him who hath called you out of Darknefs into his marvellous Light. 
 
 80. Note; the Jews alfo were called, Rom. ix. 24, Even us whom he has 
 called, not of the Jews only, but alfo of the Gentiles. 1 Cor. i. 24. vii. 18, Is 
 any Man called being circumcifed. Heb. ix. 15. But the Calling of the Jews 
 muft be different from that of the Gentiles. The Gentiles were called into the 
 Kingdom of God as Strangers and Foreigners, who had never been in it before. 
 But the Jews then were Subjefts of God's Kingdom under the old Form •, and 
 therefore could be called only to fubmit to it, as it was new modeled under the 
 Mcff-ih. Or they were called to Repentance, to the Faith, Allegiance and Obe- 
 dience of the Son of God, and to the Hope of eternal Life through him -, 
 whom rejedling, they were call out of God's peculiar Kingdom. 
 
 81. IV. As 
 
 * How Buying is to be underftood in a moral figurative Senfe, fee the Note [12]. Chriji 
 bought us, as he did, with much Labour and Suffering, wiiat was in its own Nature pro- 
 per to free u? from Ignorance and S.n. and to purify us into a peculiar People fitted for 
 eternal Happinefs : And as what he did was, with refped to God, the Lawgi\er and 
 Judge, a proper Ground and Reafon for pardoning Sm, and conferring ail other iileffings. 
 See more [119, &c.] 
 
Christians how Created, Made, Begotten, Born. 
 
 8 1. IV. As God formed believing Jews and Gentiles into one Body; and as 
 he brought the Gentiles out of Darknefs and Idolatry into a new and happy 
 State of Exiftence, he is faid, i. to CREATE, and MAKE them, cnJ they 
 are his /rO/^ 7^ and WORKMANSHIP, 2. tn ^ICKEN them, or to give 
 them LIFE, 3. to have BEGOTTEN, or REGENERATED them. [14] 
 Eph. ii. 10, PFe ^re his Workmanship, created in Chriji J. [us unto good 
 Works. Col. iii. 10, And have put on the new Man, [the Ciiriftian State] izhich 
 is renewed in Knowledge after the Image of him thnt created hini. Ver. 11, 
 Where [in which new Man] there is neither Gre k nor J^iiv, &c. Eph. ii. 15, To 
 MAKE [or create] in himfelf of twain one new Man. iv. 24, And that ye put 
 on the new Man, which after God is created in Righteoufnefs and true Holinefs. 
 Jam. i. 18, Of his own Will begat he us with the Word of Truth, that we, [Chri- 
 itian Jiws'] fjould be a Kind of Firfi-fruits of his Creatures. [The Jews were 
 firft converted by the Preaching of the Gofpel, that they might be, like the 
 Firjl-fruits under the Law, the beft of the Kind, and the moft exemplary 
 Chrijlians.'] Rom. xiv. 20, For Meat deflroy not the Work of God. [The Work 
 (f God here is a Chriflian ; and deflroying him is, in the Ssnfe of the Apoftle, 
 giving him Occafion to renounce his Chriftian Profcffion.] 
 
 81. * Eph. ii. 5, When we were Dead in Sins God hath quickened us [Gr. made 
 us to LIFE] together with Chrift, (by Grace ye are faved.) Col. ii. 13. Rom. 
 vi. 13, Yield your felves unto God, as thoje that are alive from the Dead, [the Hea- 
 then World, who are reprefented as DEAD, Eph. v. 14. i Pet. iv. 6. Hence 
 corrupt Chriflians, who live like Heathens, are faid to be DEAD while they 
 LIVE, or, by their ProfefTion, have a Name to live, i Tim. v. 6. Rev. iii. i.] 
 
 81. t Jam. i. 18, Of his own Will begat he us with the Word of Truths 
 that we fiould be a Kind of Firjlfruits of his Creatures, i Pet. i. 3, Bkffed be the 
 
 God and Father of our Lord Jefus Chrifl, who hath begotten us again 
 
 [ccvxyimMocf REGENERATED us] to a lively Hope. Ver. 23, Being born, begotten, 
 again [M-xyiyivvn[y.vJ!ii R-EGE-NZKATS.D,] not of corruptible Seed, but of incorruptible, 
 by the Word of God. Tit. iii. 5, Not by Works of Righteoufnefs we have done, but 
 according to his Mercy he saved [78] us, by the washing [100 *] of Regene- 
 ration', and Renewing of the HolyGhojl. \ John v. i, Every one that lov- 
 
 eth him that begat, loveth him alfo that is begotten of him. Ver. 18, 
 
 He that is begotten of God keepeth himfelf, [is obliged, [244] is furnifhed with 
 Means proper to enable him, to keep himfelf] and [keeping himfelf] that 
 wicked One tcucheth him not. 
 
 81. II Thus, as God has created v& Chriflians, and made us live, we have 
 received a new Being or Exiltence, [14 i|] 1 Cor, i. 30, Of Him are ye [Gen- 
 tiles, who once were the Things which are not, Ver. 28.] 2 Cor. v. ly. If 
 any Man be in ChriJl, he is a new Creature : Old Things are paft away, behold., 
 all Things are become new. Further, 
 
 82. V. Hence, as he made Chriftians live d.nd begat them, efpecially the 
 believing Gentiles, by bringing them into a new and happy State of Being, 
 (I.) He fuftains the Charadter of a FATHER, and (2.) They are his CHIL- 
 DREN, his SONS am] DAUGHTERS, which were BORN to him. [15] 
 
 Rom. i. 7, To all [Chriflians] that be at Rome, Grace to you, and Peace from 
 
 God our Father, i Cor. i. 3. 2 Cor. i. 2. Gal. i. 4. Eph. i. 2. Phil. i. 4. 
 iv. 20. Col. i. 2. I Thef i. i, 3. iii. 11, 13. 2 Thef i. 2. ii. 16, God, even 
 our Father, which hath loved us, and given us everlafiing Confolation, and good 
 
Christians the House, or Family of God. 
 
 Hope through Grace, i Tim. i. 2. Philem. 3. Rom. viii. 15, Te have received the 
 Spirit cf Adoption, "whereby ye cry Abba, Father. Gal. iv. 6. 2 Cor. vi. 17, 
 
 Be ye feparate [from the Gentile World] and I will receive you., and will be 
 
 a Father unto you. 
 
 82. f RoM. viii. 16, 17. iTpe Spirit itfelf beareth Witnefs with our Spirit, that 
 we are the CniLVKEfj of God. And if Children, then Heirs, &c. John i. 12, 
 As many as received him, to them gave he Po-jser to become the Sons [Gr. Children] 
 of God, -jshich were born, not of Blood, &c. but of God. 1 John iii. i. Be- 
 hold what Manner of Love the Father hath beflozved upon us, that we floould bf 
 called the Sons [Gr. Children] of God. Rom. ix. 26, Audit floall come to pafs, 
 that in the Place where it was faid unto them, ye [Gentiles] are not my People, there 
 
 fhall they be called the Children [Cir. Sons] of the living God. 2 Cor. vi. 1 7, / 
 
 will be a Father unto you, and ye [believing Gentiles'] /hall be my Sons and Daugh- 
 ters, faith the Lord Almighty. Gal. iii. 26, For ye are all [Jews and Gentiles] 
 the Children [Gr. Sons] of God by Faith in Jefus Chrift. Eph. i. 5. 
 
 82. X I Pet. i. 22, 23, Seeing ye have purified your Souls in obeying the Truth 
 through the Spirit, unto unfeigned Love of the Brethren, fee ye love one another with 
 a pure Heart fervently. Being born [begotten] again [regenerated] not of cor- 
 ruptible Seed, but of incorruptible, by the Word of God which lives and abides for 
 ever. ii. i, 2, Wherefore laying oftde all Malice, and all Guile, and Hypocriftes, and 
 Envies, and Evil-fpeakings ; as new-'&ORu Babes defire the fmcere Milk of the Word, 
 that ye may grow thereby, i John v. 4, For whatfoever is born of God overcometh 
 the World: And this is the Virion that overcometh the World, even our Faith. [Pfal. 
 xxii. 31, They fhall come and fhall decla/e his Righteoufnefs unto a People that fhall be 
 BORN, that he has done this.] 
 
 S3. VI. And, as the whole Body of Chrifiians are the Children of one Fa- 
 ther, even of God, this naturally eftablifheth among themfelves the mutual 
 and indearing Relation of BRETHRENsind SISTERS, and they are obliged 
 to regard and love each other accordingly. [16] A6l:s ix. 30. xv. 36, Let us 
 go and vifit o«r Brethren in every City, i Cor. v. 11. vi. 5, 8. vii. 12, 15, 
 Col. i. 2, To thefaitbfid'QK^rHY^^^ in Chrift. 2 Thef. iii. 6. Philem. 16. Rom. 
 
 xii. 10. I Pet. i. 22. iii. 8, Lsw <?j Brethren. Rom. xvi. i, I commend 
 
 Phebe our Sister. Jam. ii. i§. If a Brother or Sister be tiaked, &c. 
 
 And, as we ftand in the Relation of Children to the God and Father of our 
 Lord Jefus Chrift, hence it is that we are his BRETHREN, and he is con- 
 fidered as the FIRST-BORN among us. Mat. xxviii. 10. John xx. 17, Je- 
 
 fis faith, Go to ;«;> Brethrem, and fay unto them, I afcend unto my Father., 
 
 and your Father, and to my God, and your God. Heb. ii. 11, 17. Rom. viii. 29, 
 That he might be the First-born among many Brethren. 
 
 84. VII. And the Relation of God, as a Father, to us Chrifiians, who are 
 his Children, will lead our Thoughts to a clear Idea of our being, as we are 
 called, the HOUSE or FAMILY, of God, or of Chrift. [17] i Tim. iii. 15, 
 But if I tarry long, that thou mayeft know how to behave ihyfelf in the House cf God, 
 which is the Church of the living God. Heb. iii. 6, But Chrift as a Son over his own 
 House -, whofe House are we, [Chriftians,] if we hold faft the Confidence and Re- 
 joicing of the Hope faft unto the End. Heb. x. 2 1 , And having a great High-pieft 
 over the House cf God, &c. i Pet. iv. 17, For the Time is come that Judgment 
 muft begin at the House of God; [that is, when the Chriftian Church fliall un- 
 dergo fliarp Trials and Sufferings ;] and if it firft begin at us, [Chriftians, who 
 
 F arc 
 
Heaven the Inheritance of Christians. 
 
 are the Houje or Family of God,] n^hat fiall the End be of them that obey not the 
 Go/pel? [that is, of the infidel World, who lie out of the Church. See Rom.. 
 
 i. 5. XV. 18. I Pet. i. 22.] Eph. ii. 19, M^e are of the Houshold [Do- 
 
 mertics] of God. iii. 14, 15, 1 how my Knees unto the Father of our 
 
 Lord Jefus Chrifl, of whom the whole Fa m i l y in Heaven and Earth is named, &c. 
 
 85. VIII. Further ; as the Land of Canaan was the Eftate, or Inheritance^ 
 belonging to the Jewifh Family or Hotife, (o the Heavenly Country is given to the 
 Chrijlian Houfe, or Family for their INHERITANCE. [18] Adls xx. 32, And 
 now. Brethren, I commend you to God, and to the Word of his Grace, which is able , 
 to build you up, and to give you an Inheritance among all them which are JanSii- 
 fied. Col. iii. 24, Knowing that of the Lord ye floall receive the Reward of the In- 
 heritance. Heb. ix. 15, He is the Mediator of the New Tefiament, 
 
 that they which are called might receive the Promife of eternal Inheritance. 1 Pet. 
 
 i. 4, God has begotten us again, to an Inheritance incorruptible, undefHed, . 
 
 and that paffeth not away, referved in Heaven for us. ** Hence we have the Title 
 of HEIRS. Tit. iii. 7, That being jujlified by his Grace, we fjould be made He irs 
 
 eccordir.g to the Hope of eternal Life. Jam. ii. 5, Hath not God chofen the 
 
 Poor of this World, rich in Faith, and Heirs of the Kijigdo'in, which he has pro- 
 mifed to them that love him. Rom. viii. 17. i Pet. iii. 7. 
 
 86. And, as Ci37?^fl« was confidered as the /?^ of the J^iw^, fo, in Reference 
 to our Trials and Afflidlions in this World, Heaven is confidered as the REST 
 of Chrifiians. [19] 2 Thef. i. 7, And to you who are troubled. Rest with us., 
 v:hen the Lord Jefus floall be revealed from Heaven. Heb. iv. i , Let us therefore 
 fear, lefl a Promife being left us of entering into his Rest, any of you fhnuld feem to 
 ccme fidort of it. For unto us hath the Gofpel been peached as well as to chem -, that 
 is, we have the joyful Promife of entering into Rejl, as well as the Jews of Old. 
 Ver. 9, There rem.iiins therefore a Rest for the People of God; that is, for Chri- 
 fiians now in this World, as well as for the Jews formerly in the Wildernefs. . 
 
 Which is the Point the Apoftle is proving from Ver. 3, to 10. 
 
 87. IX. Tiivi Chrifiians, as well as the ancient Jews, are the Hoife ov Fa- 
 mily of God : Or, we may conceive the whole Body of Chrijiians formed into a < 
 
 NATION, . 
 
 * As the Share, which any particular Jews had in the Land of Canaan, is frequently 
 conHde.'-ed as their Lot and Inhtritance [ xAwpo? x^ xhnpovo/jJx ] among God's People, fo 
 fome judicious Perfons fuppofe, that the Apoftles conlider that Share and Intereft, which 
 any Part of the Chriftian Church have in the prefect Privileges of the Kin2;dom of God, 
 
 as their INHERITANCE, or the PJRTof tlieir LOT. Ads xxvi. iS'', To turn 
 
 the Genules- from Darknefs to Light, and frojn the Poiver of Satan unto God, that they may 
 receive Forgivenefs of Sin:, and an Inheritance [or LOT, xAHpoi/] among them which 
 are fan£i'tfied by Faith that is in 7ne. So we may utiderftand Eph. i. 1 1, 14, 18. [See Lccke 
 on thefe Verfes] Col. i. 12, Giving Thanks to the Father ivho has made us meet to be Parta- 
 kers [or rather, to be takm into a Y'A'B.'r'] cf the Inheritance [or Lot] of the Saints 
 in Light ; that is, who has vouchfafed you a Share in the Light of the Gofpel, which he 
 now affords to his SAINTS, [iQi] hd^ving freed you from your former Gentile Darknef, 
 and tranflated ycu into the Kingdom of the Son of his Love ; as' it follows in the next Verfe, 
 ^'^' ^3; •*' '^ ''"'"'' perhaps, that the Gentiles are faid to be Felloiv-WEIRS with the Jews; 
 Eph. iii. 6, That the Gentiles Jhould be Fellow-HEiRS, and of the fame Body, and Parta- 
 kers of his Promife in Chrift, by the Gofpel. 
 
 Butobferve; Inheritance, thus underftood, muft include the He'avenly ■&'c\A Eternal Inb 3- 
 ritance, the Promife of which is a principal Part of our prefent Privileges. 
 
Christ the Lord of Christians. 
 
 NATION, having God at their Head ; who on this Account is ftiled our 
 God, Governour, Protedlor, or King ; and we his People, Si>bjedi:s or Ser- 
 vants. [20] I Per. ii. 9, 7'e are mi Z)i5/>' Nation. Rom. v. 11, And 
 
 ml only Jo, but -we [Gentile Chriftians] joy \Gr. glory] in God, as well as the 
 Jews, who gloried in God a.s their God, Chap. ii. 17. Heb. xii. 23, Te are co;iie 
 [by your Chriftian ProfefTioii and Privileges] to God, the Judge of all. Ver. 
 
 29, Our God is a confuming Fire, i Cor. vi. 11. 2 Cor. vi. 16, As God 
 
 hath [aid., / will be their God, and they Jhall be my People. Heb. viii. 10, 
 
 For this is the Covenant that I "will make ivith the Houfe of Ifrael after thofe Days., 
 faith the Lord; I uill put my Laws into their Mind, and write them in their Hearts ; 
 and I willbe to them a God, and they fhall be nry People. Rom. vi. 22, Be- 
 ing made free from Sin, and become the Servants of Cod. i Pet. ii. i6. As 
 free., and not uftng your Liberty as a Cloke of Malicioufnefs, but as the Servants of 
 God. 
 
 88. Hence Converfion from Heathenifm to Chriftianity is turning from Sa- 
 tan, Vanities, Idols, unto God, to serve the living and true God, A6ls xiv. 15. 
 xxvi, 18, 20. I Thef. i. 9. 
 
 %<). Hence alfo the End of our Redemption by Chrifi is defcribed by biing' 
 
 ing us to God, by redeeming us to God, i Pet. iii. 18. Rev. v. 9. And Apo- 
 
 ftacy from the Chriftian Profeffion is exprefs'd by departing from the livifjg God, 
 Heb. iii. 12. 
 
 90. And, as God has conflituted Jefus Chrifi, the Head, King, and Gover- 
 nour ef the Church, fo he is frequently ftiled OUR LORD, and we his SE^R- 
 
 VANTS. Rom. i. 3, Concerning his Son Jefus Chrifi our Lord, See. 
 
 Eph. vi. 6, As the Servants of Chrifi. Col. iii. 24. Rev. i. i, To flxw 
 
 unto his Servants Things which mufi Jljortly come to pafs ; and he fent and fignified 
 
 it unto his Servant John. ii. 20, Calls herfelf a Frcphetefs to fediice 
 
 MY Servants. 
 
 91. And it is in Reference to our being a Society peculiarly appropriated to 
 God, and under his fpecial Proteftion and Government, that we are called the 
 
 CITl' of God, the HOLT CITY. [21] Heb. xii. 22, 2^e are come unto 
 
 the City of the living God. Rev. xi. 2, And the Holy City fljall 
 
 they tread under Foot forty and two Months. This City is defcribed in fome future 
 happy State, Rev. 21/?, and 22^ Chapters. 
 
 92. Hence the whole Chrifiicn Q.ommx\x\\v^ , or Church, is denoted by the 
 City JERUSALEM, and fometimes by MOUNT Z ION. [22] Gal. iv. 26. 
 But Jerusalem, which is above, is free, which is the Mother of us all. — '■ — 
 In her reformed, or future happy State, fhe is the NEPF J ERUSALEM, 
 Rev. iii. 12. xxi. 2. Heb. xii. 22, Te are come unto Mount Zion, &c. 
 Rev. xiv. I. 
 
 93. Hence alfo we are faid to be WRITTEN, or enrolled, in the 500 /C 
 of God, or, which comes to the fame Thing, of the Lamb, the Son of God. 
 [23] Rev. iii. 5, He that over cometh, the fame fi:allbe clothed in white Raiment ; and 
 I will not blot out his Name out of the Book of Lfe. xxii. 19, And if any Man 
 take away from the Words of the Book of this Prophecy, God fimll take away his Tart 
 cut of the Book of Life, and out of the Holy City, &c. which fhews the 
 Names of fuch are in the Book of Life as may be blotted out ; confequently, 
 that it is the Privilege of all profefTed Chrifiians. 
 
 F 2 94. And, 
 
Christ the Husband, Christian Church /^^ Wife. 
 
 94. And, whereas the believing Gentiles were once Strangers^ Aliens^ not a 
 People, EN'EMIES ; now (Eph. ii. 19.) they are no more Strangers and 
 Foreigners, hit Fellow-citizens ti-ith the Saints. [24] i Pet. ii. 10, 
 Which in 'Time paft ivere not a People, but are now the People of God. 
 Now we are at Peace with God, Rom. v. i. Now we are reconciled, and 
 become the Servants of God, the Suhjeils of his Kingdom, Rom. v. 10. i Thef. 
 i. 9. 2 Cor. V. 18, 19. 
 
 94. -f On the other hand ; the Body of the J^a//^ Nation, (having through 
 Unbelief rejected the Meffiah, and the Gofpel, and being, therefore, caft out 
 of the City and Kingdom of God) are, in their Turn, at prefent, reprefented 
 under the Nam- and Notion of ENEMIES ; Rom. xi. 28, As concerning the 
 Gsfpel, they are En e m i es for yoiir fake. 
 
 95. XI. The kind and particular Regards of God to the converted Gentiles, 
 and their Relation to J^fis Chrifl, is alfo fignified by that of a HUSB'ANB 
 and WIFE ; and his taking them into his Covenant is reprefented by his 
 ESPOUSING them. [25] 2 Cor. xi. 2, For I am jealous over you with godly 
 Jeakufy: For I have espoused you to one Husband, that I may prefent you as 
 a chafie Virgin to Chrifi. Eph. v. 22, 32, Wives, fubmit yourfelves unto yew- 
 own Hufbands, as unto the Lord. For the Hifhand is the Head of the Wife, even as 
 Chrifi is the Head cf the Church : And he is the Saviour of she Body. 'Therefore as 
 the Church is fubjeSl unto Chrifi, fo let the Wives be unto their own Hufbands in 
 every Thing. Hufbands, love your Wives, even as Chrift alfo loved the Church, and 
 gave himfelf for it that he might fanSlify and cleanfe it, &c. So ought Men to love 
 
 their Wives as their own Bodies, even as the L,ord the Church : For we are 
 
 Mmbers of his Body, of his Flefh, and of his Bones. For this Caufe floall a Man 
 leave his Father and Mother, and fhall be joined unto his Wife, and they two fJoall Is 
 one Flefh. This is a great Myflery : But I fpeak concerning Chrift and his Church. 
 
 g6. Hence the Chrijlian Church, or Community, is reprefented as a MO- 
 THER, and particular Members as her CHILDREN. [26] Gal. iv. 26, 
 But Jerufalem, which is above, is free, which is the Mother of us all. Ver. 27, 
 For it is written. Rejoice thou barren that bearefl not ; break forth and cry, thou that 
 travailcfl not: For the T)e folate hath many more Children, than floe which hath an 
 Hufband. Ver. 28, Now we. Brethren, as Ifaac was, are the Children of Pro- 
 mife. Ver. 31, Jo then. Brethren, we are not Children of the Bond-wo- 
 man, but of the Free. 
 
 97. Hence alfo, from the Notion of the Chrijlian Church being the Spoufe 
 of God in Chrifi, her Corruption and Idolatry come under the Name of FOR- 
 NICATION ^nd ADULTERT; and fhe takes the Charafter of a WHORE. 
 
 [2 7] Rev. li. 20, Thou fufferefl that Woman Jezebel-~ to teach and to fe- 
 
 duce my Servants to commit Fornication, andtoeat Things facrijiced unto Idols. And 
 I gave her Space to repent of her Fornication, and fhe repented not. Behold, 1 will 
 caji her into a Bed, and them that commit Adultery with her into great Tribulation, 
 
 except they repent. Rev. xvii. i, Come hither, I will fhew thee the Judgment 
 
 of the great Whore, with whom the Kings cf the Earth have committed For- 
 nication. Ver. 15, 16. Chap. xix. 2. 
 
 98. XII. As God, by Chrijl, exercifes a particular Providence over the 
 Chrijlian Church, in fupplying them with all fpiritual Bleffings, guiding them 
 through all DifEculties, and guarding them in all fpiritual Dangers, he is their 
 SHEPHERD, and they hh FLOCK, hh SHEEP. [28J John x. 11, lam the 
 
 good 
 
Christians how Sanctified, Holy, Saints. 
 
 ^coi Shepherd. Ver. i6, And other S^ns-tv I have, which are not of this Fold; 
 them alfo I muft bring, and they JJoall hear tny Voice, and there floall be one Flock 
 arid one Shepherd. Ads xx. 28, 29. Heb. xiii. 20. i Pet. ii. 25, For ye were 
 tf J Sheep going aflrciy; hut are now returned to /^^ Shepherd and Overfeer of 
 your Souls, v.. 2, 3, 4, Feed the Flock, of God, &c. 
 
 gg. XIII. Nearly on the fame Account, as God, by Chriji, has eftabHlhed 
 the Cl:>riflian Church, and provided all Means for our Happinefs and Improve- 
 ment in Knowledge and Virtue, we are compared to a VINE, and a VINE- 
 1-ARD, and God to the HUSBANDMAN, who PLANTED and dreflith 
 it ; and particular Members of the Community are compared to BRANCHES. 
 [29] John XV. I, 2, I am the true Vine, and my Father is the Y{\Js,^A-m>MAi^. 
 E'very Branch in me that beareth not Fruit, he take th away ; and f wry Branch 
 that beareth Fruit, he purgeth it, &c. Ver. 5, / an theYiNZ, ye are theBRASCHES. 
 Mat. XV. 13, Every Plant which my Heavenly Father hath net planted, Jhall be 
 rooted up. Rom. vi. 5, If we have been planted together in the Likenefs of his 
 Death : We fhallbe alfo in thehikenejs of his RefurreSfion. Mat. xx. i. The Vine- 
 yard into which Labourers were hired is the Chrijiian as well as Jewijh Church ; 
 and fo Chap. xxi. 33. Mark xii. i. Luke xx. 9, i Cor. iii. 9, Te are God's 
 Husbandry. 
 
 100. XIV. As Chrijlians are, by the V^Hll of God, fet apart, and appropri- 
 priated in a fpecial Manner to his Honour, Service and Obedience, and furnifhed 
 with extraordinary Means and Motives to Holinefs, fo they are faid to be 
 SANCTIFIED. [30] i Cor. i. 2, Unto the Church of God, which is at Corinth^ 
 to them that are SAT^C'Ti?i-E.\> * in Chrift Jeftis. vi. 11, And fuch were fame of you : 
 But ye are wajhed, but ye are sanctified, hut ye are jufiified in the Name of the Lord 
 Jeftis, and by the Spirit of our God. Heb. ii . 11, For both he that fanSlifieth, and they who 
 flr^ s a N c T I F I e d , arc all of one. x. 2 9 , 0/ how much forer PuMiJhtmnt, pall he be 
 thought worthy, who has trodden under Foot the Son of God, who hath counted the Blood 
 of the Covenant, wherewith he was sanctified, an unholy Thing, aud has done 
 
 Defpite unto the Spirit of Grace. Jude i, Jude the Servant of Jefus ChriJl, to 
 
 them that are sawctifie.d by God the Father, and preferved in Jefus ChriJl, and 
 called. 
 
 100. * In the fame Senfe,. I apprehend, Chrijlians are faid to be washed. 
 
 [30 *] I Cor. vi. II, Such were feme of you: But ye are washed. Tit. 
 
 iii. 5, Not by Works of Righteoufnefs, which we have done, but according to his Mercy 
 he saved [78] us, by the washing of Regeneration, and Renewing of the Holy 
 
 Ghoji, [poured out in its miraculous Gifts.] 2 Pet. ii. 22, The Sow that 
 
 was washed, [the apoftate Chriftian] is returned to her Wallowing in theMre. 
 
 100. X And as the believing Gentiles, before they were thus wajhed, were 
 accounted unclean, it is for this Reafon, the Children of Christians are declared 
 not to be UNCLEAN. [30 t] i Cor. vii. 14, For the unbelieving Httjhand is 
 sanctified by the Wife, and the unbelieving Wife is sanctified by the Hpjband: 
 Elfe were ycur Children unclean, \\n the State of Heathens;] but now are they 
 holy, [that is to fay, in the State of all other Chrijlians, as it is reprefented in 
 the following Paragraph.] 
 
 101. XV. 
 
 * HFIAZMENOIS;' as Dcui. xxxiii. 3, "ITn VJ.'-:p ^3 -ipcvtj, c« i\yi»7uivu vin 
 /^f^fetf ffB. Septuag, 
 
Christian Church God^s HOUSE, TEMPLE. 
 
 loi. XV. Hence iti^xXut Chrifljans are ftiled i/OIT, HOLZ Brethren, 
 a HOLT Nation, and SAINTS. [31] Col. iii. 12, Put en therefore (as the 
 Elect of God, HOh\ and beloved) Bowels of Mercies, &c. i Thei. v. 27, I charge 
 that this Epilile be read to all the holy Brethren. Heb. iii. i, Wherefcre, holy 
 Brethren, Partakers of the Heavenly Calling, &c. i Pet. ii. 9, But ye are a chofen 
 Generation, a royal Priefthood, <t holy Nation. Aifts ix. 32, As Peter pajfed through 
 all garters, he came do'-uon alfo to the Saints which dwelt at Lydda. Ver, 41, 
 And when he had called the Saints and Widows. Afts xxvi. 10. Rom. i. 7, To 
 all that be in Rome beloved of God, called Saints, xii. 13. xv. 25, 26. xvi. 15. 
 I Cor. i. 2. 2 Cor. i, i, Paul unto the Church of God at Corinth, with all the 
 Skikt^ which are in Achaia. 2 Cor. xiii. 13. Phil. iv. 22, AH the Saints fahite 
 you. Eph, i.-i. Phil. i. i. Col. i. 2, To the Saints at Ephefus, Philippi, Colojfe. 
 
 102. XVI. Further-, by the Prefence of God in the Cbriftian Church, 
 and our being by Profenion confecrated to him, we, as well as the ancient Jews, 
 are made his HOUSE, or TEMPLE, which God has BUILT, and in which 
 he DWELLS, or WALKS. [32] i Pet. ii. 5, Te alfo as lively Stones are built 
 
 tip a fpiritual House, &c. i Cor. iii. 9, 7'e are God's Building. Ver. 
 
 16, 17, Know ye not that ye, Chriftiaiis, are the Temple of God, and that the 
 Spirit of God dwelleth in you? If any Man defile the Temple of God, him fhall 
 God dejlroy: For the Temple of God is Holy, which Temple ye are. 2 Cor. vi. 16, 
 And what Agreement hath the Temple of God, the Chriftian Church, with Idols? 
 For ye are the Temple of the living God; as God hath faid, I will dwell in 
 them, <3«£f WALK, in them. Eph. ii. 20, 21, 22, And are built upn the Founda- 
 tion of the Apoflles, &c. Chrifl Jefus being the chief Corner-fione -, in whom all the 
 Building fitly framed together, groweth into an holy Temple in the Lord: In whom 
 you alfo are -Bvih-Di-D together, for an Habitation of God, through the Spirit. 2 Thef. 
 
 ii. 4, So that he as God fitteth in /^^ Temple of God, fiiewing himfelf that 
 
 he is God. 
 
 103. Note ; here God is the fupreme Builder. Heb. iii. 4, Every Houfe is 
 built by fome one, but he that built all Things is God. As if he had faid ; in ere£t- 
 ing every Difpenfation fubordinate Builders are employed, but God is the fu- 
 preme Builder, who direfls and eflablifiies every Conftitution. * And Chrifi, 
 in the Gofpel Church, is the Builder next to him. Heb, iii. 3, For this Man 
 
 * When he faith, Every Hoife is built by fame Pcrfon, but he who built all Things Is 
 God, he evidently diftinguilhes between a ftborditiate, and fuprc?ne Builder. But this Dif- 
 tindlion he needed not to have mentioned, had he not fpoke of a fubordinate Builder be- 
 fore. For, if in the Cafe under Confideration, there be no fubordinate Builder at all, this 
 Diftinction is nothing to his Purpofe. Then his Argument would have been ; Chrift muft 
 build the Houfe ; becaufe no one could build it but he ; feeing no Houfe is built by any but 
 God. Wherea-s contrariwife, he afferts a fubordinate Builder, and tells us fuch a one is 
 confiftent with God's being the fupreme, original Builder. Ckriji therefore, whom alone 
 he had mentioned before as a Builder, muft be a fubordinate Builder, diftinct from God, 
 the fupreme Builder ; and this Verfe muft not be a Part of his Argument, but an Explica- 
 tion of it; as I Cor. xi. 3, 12. xv. 27. He was aware it might be objedted : But do not 
 you teach, that we Chriftians are God's Building? i Cor. iii. 9. It is true, faith the Apo- 
 ftle; nor is my affirming, that CAr//? built the^Chriftian Church, at all inconfiftent with 
 it: For it muft aiw^ays be remembered, that in fuch Cafes GOD is the fupreme and origi- 
 nal Workman. Whatever fubordinate Agents he may employ, he is notwithftanding the 
 principal Author of every Conftitution. This is one Inftance of the Accuracy of the 
 ApoftoJic Writings. 
 
Christians God's Congregation, Heritage. 41 
 
 urns counted worthy of -more Glory than Mofes, in as much as he, [Chrift Jefus,] ijoho Chap. 
 hath bui]ded the House, hath more Honour than the Houfe, or than any who be- VI, 
 longs to the Houfe ; or, has the .greatejl Honour of the Houfe ; that is, refulting ^>-/"V"Vj 
 
 from the Houfe. Mat. xvi. 18, Upon this Rock will I build my Church. 
 
 And, under Chrijl, the Apoftles and Minifters are alfo Builders. Rom. xv. 20. 
 I Cor. iii. 10, 1 1, 12. 
 
 104. XVII. And, not only doth God, as cur King, dwell in the Chriflian 
 Church,, as in his Houfe, or Temple ; but he has alfo conferred on Chrifiians the 
 Honour of KINGS, as Ifc has redeemed us from the Servitude of Sin, made 
 us Lords of ourfelves, and raifed us ABOVE others, to fit on THRONES^ 
 and to JUDGE, and REIGNovsr them. And he has made us PRIESTS 
 too, as we are peculiarly confecrated to God, and obliged to attend upon him, 
 from time to time continually, in the folemn Offices of Religion, which he 
 has appointed. [33] i Pet. ii. 4, 2'e alfo as lively Stones are built up a fpiritual 
 Houfe, an z??!?^ Priesthood. Vcr. 9, But ye [Gentile Chrifiians] are a chofen 
 Generation, a royal [or kingly] Priesthood. Rev. i. 5, 6, Unto him that 
 leved us, and wafljcd us from our Sins in his own Blood, and hath made «i Kings 
 and Priests unto God and his Father, &c. v. 10, Andhaji made us unto our God, 
 Kings and Priests: And we floall 's.y.igs on the Earth, iii. 21, To him that 
 (Toercometh will I grant to fit with me in my Throne, even as I alfo overcame, and 
 am fet down with my Father in his Tl^rone. ii. 26, 27, And he that overcometh, and 
 keeps my Words unto the End, to him will I give Power over the Nations: (and he 
 
 fhall RULE them with a Rod of Iron ) even as I received of my Father. 2 Tim. 
 
 ii. 12, If we fuffer with him we fldoll alfo reign with him. i Cor. vi. 2, 3, 
 Do ye not know that the Saints fball judge the World? Know ye not that we fhall 
 judge Angels? 
 
 105. XVIII. Thus the whole Body of the Chrijlian Church is SEPARAT- 
 ED unto God from the reft of the World. And, whereas before the Gentile 
 Believers were AFAR OFF, lying out of the Commonwealth of Ifrael ; now 
 they are NIGH, as they are joined to God in Covenant, have free Accefs to 
 him in the Ordinances of Worfhip, and, in Virtue of his Promife, a particular 
 Title to his Regards and Bleffing. 2 Cor. vi. 17, Wherefore come cut from 
 among them, and be ye separate, faith the Lord, and touch not the unclean Thing, 
 and I will receive you. Eph. ii. 13, But now in Chrifi Jefus ye, who fometimes 
 •were afar off, are made nigh by the Blood cf Chnfi. [34, 35] 
 
 106. XIX. And, as God, in all thefe Refpefts, has diftinguiflied the Chri- 
 flian Church, and fequeftred them unto himfelf, they are ftiled his PECL- 
 LIJR PEOPLE. Tit. ii. 14, Who gave himfelf for us, that he might redeem 
 us from all Iniquity, and purify unto himfelf a peculiar People, zealous cf good 
 Works. I Pet. ii. 9, But ye are a chofen Generation, a royal Priefthood, an 
 holy Nation, a peculiar People, &c. [36], 
 
 107. XX. As Chrifians are a Body of Men particularly related to God, in- 
 flrufled by him in the Rules of Wifdom, devoted to his Service, and em- 
 ployed in his true Worfhip, they are called his CHURCH, or Congregation. [37] 
 A(5ls XX. 28, Feed the Church of God. i Cor. x, 32, Giving none Offence to 
 the Church of God. xv. 9. Gal. i. 13, and elfewhere. Eph. i. 22, Head over 
 
 all Things to the Church: So frequently. And particular Societies are 
 
 CHURCHES. Rom. xvi. 16, The Churches of Chrfi falute you. And fo in 
 feveral other Places. 
 
 108. XXI, 
 
Kingdom of God how improved under the Gospel. 
 
 108. XXI. For the fame Reafon, they are confidered as God's Pofleffion, 
 or HERITAGE, i Pet. v. 3, Neither as being Lords over God's Heritage, 
 hit being Enfamples to the Flock. .[38] 
 
 CHAP. VII. 
 
 ReJleSiioJts upoii the foregoing Honours^ Privileges and Re- 
 lations of Chriftians. 
 
 Chap. "T^ ROM all this it appears, 
 VII iH 109. (i.) That the believing Gentiles are taken into that Kingdom 
 
 ^.jf-^-^s^ JL and Covenant, in which the Jews once flood, and out of which they 
 were caft for their Unbelief, and Rejedion of the Son of God ; and that we 
 Chrijlians ought to have the ftme general Ideas of our prefenc religious State, 
 Memberfhip, Privileges, Honours and Relations to God, as the Jews had, while 
 they were in PofiefTion of the Kingdom. Only in fome Things the Kingdom of 
 God, under the Gofpel Difpenfation, differs much from the Kingdom of God, 
 under the Mofaical. As i. In that it is now fo conftituted, that it admits, 
 and is adapted to. Men of all Nations upon the Earth, who believe in Chrift. 
 
 2. That the haw., as a Minifiration of Condemnation., which was an Appendage to 
 the JewiJJj Difpenfation, is removed and annulled under the Gofpel. 3. And 
 fo is the Polity, or civil State of the Jews, which was interwoven with their 
 Religion, but has no Connexion with the Chriflian Religion. 4. The Cere- 
 monial Part of the Jewijh Conffitution is likevvife aboliflied : For v/e are taught 
 the Spirit and Duties of Religion, not by Figures and Symbols, as Sacrifices, 
 Offerings, Wafhings, &c. but by exprefs and clear Precepts. 5. The King- 
 dom of God is now put under the fpecial Goverment of the Son of God, 
 who is the Head and King of the Church, to whom we owe Faith and Alle- 
 giance. 
 
 no. (2.) From the aJ3ove-recited Particulars it appears; That the Chriftian 
 Church is happy, and highly honoured with PRIVILEGES of the moft 
 excellent Nature. Which xhtApoJlles, who well underftood this new Conltitu- 
 tion, were deeply fenfible of Rom. i. 16, / am not afiamed of the Gofpel of 
 Chrifl: For it is the Power of God unto Salvation to every one that believes, v. i, 2, 
 
 3, &c. Therefore being jnftified by Faith we have Peace with God through our Lord 
 Jefus Chrifl: By whom alfo we have Accefs, by Faith., into this Grace wherein we 
 Jland, and rejoice [glory] in the Hope of the Glory of God. And net only fo, but we 
 gloiy in Tribulation alfo, &c. Ver. 1 1, And not only fo, but we alfo joy [glory] in 
 God, through our Lord Jefus Chrifl, &c. Chap. viii. 31, &c. Whjt fhall we then 
 fay to thefe Things ? If God be for us, who can be againfi us ? He that fpared not his own 
 Son, but delivered him up for us all, how flmll he not with him afo freely give us all 
 
 Things ? IVI^o fhall lay any thing to the Charge of God's Eleff ? fFho is he that 
 
 condemns? IVho fhall feparate us from the Love of Chrifl? Chap. ix. 23, 24, 
 
 He has tnade known the Riches of his Glory on the Veffels of Mercy, which he had 
 afore prepared unto Glory, even on us whom he has called, not of the Jews only, but 
 
 alfo 
 
Gospel Privileges the Gift of God's Love. 
 
 dp of the Gentiles, i Cor. iii. 1 8, But we all ivith open Face., beholding as in a 
 Glafs the Glory of the Lord, are changed into the fame Image from Glory to Glory, as 
 by the Spirit of the Lord. Eph. i. 3, 4, &c. Bleffed be the God and Father of our 
 Lord Jefus Chri/l, who has blejfed us with all fpiritual Bleffmgs in heavenly Places in 
 Chrijl. According as he has chofen us in Him, &c. &c. 
 
 111. And it is the Duty of the whole Body of Chrijlians to REJOICE in 
 the Goodnefs of God, to THJNK tind PRAISE him for all the Benefits con- 
 ferred upon them in the Gofpel. Rom. xv. 10, Rejoice, ye Gentiles, with his 
 People. Phil. iii. 5, My Brethren, rejoice in the Lord. iv. 4, Rejoice in the 
 Lordalway: Again I fay, rejoice, i Thef. v. 16, Rejoice evermore. Jam. 
 i. 9. I Pet. i. 6, 8. Col. i. 12, Giving Thanks unto the Father, which hath made 
 us meet to be Partakers of the Inheritance of the Saints in Light, ii. 7, Rooted and 
 built up in him, and ftahlifloed in the Faith, abounding therein with Thanks- 
 giving. I Thef. V. 18. Heb. xiii. 15, By him therefore let us offer the Sacrifice 
 of Praise to God continually , that is, the Fruit of cur Dps, giving Thanks to his 
 Name. Eph. i. 6, To the Praise of the Glory of his Grace, wherein he has made 
 us accepted in the Beloved. Ver. 12, 14. 
 
 112. (3.) Further, it is to be obferved ; that all the foregoing Privileges, 
 Benefits, Relations, and Honours belong to ALL profefled Chrijlians without 
 Exception. [41] God is the GOD, KING, SAVIOUR, FATHER, HUS- 
 BAND, SHEPHERD, &c. to them all. He CREATED, SAVED, 
 BOUGHT, REDEEMED, he BEGOT, he MADE, he PLANTED, 
 &c. them all. And they are ziLL, as created, redeemed a.nd begotten by him, his 
 PEOPLE, NATION, HERITAGE; his CHILDREN, SPOUSE, 
 FLOCK, VINETARD, &c. We are all enriched with the Bleffings of the 
 Gofpel, Rom. XI. 12, 13, 14; a.\l 7-econciled to God, Ver. i§; a\\ the Seed of Abra- 
 ham, and Heirs according to the Promife, Gal. iii. 29 -, all partake of the Root and 
 Fatnefs of the good Olive, the Jewifh Church •, all the Brethren of Chrifl, and 
 Members of his Body •, all are under Grace ; all have a Right to the Ordinan- 
 ces of Worfhip ; all are golden Candlefticks in the Temple of God, Rev. i. 12, 
 13, 20 ; even thofe who by Reafon of their Mifimprovement of their Privileges 
 are threatened with having the Candleflick removed out of its Place, ii. 5. 
 Either every profeffed Chriftian is not in the Church, or all the fore-mentioned 
 Privileges belong to every profeffed Chrijlian. Which will appear more evi- 
 dendy if we confider, 
 
 113. That all the fore-mentioned Privileges, Honours and Advantages are 
 the Effedt of God's free Grace, without Regard to any prior Righteoufnefs, 
 which deferved or procured the Donation of them. It was not for any Good- 
 nefs or Worthinefs, which God found in the Heathen World, when the Gofpel 
 was firft preached to them ; not for any Works of Obedience, or Righteouf- 
 nefs, which v/e in our Gentile State had performed, whereby we had rendered 
 ourfelves deferving of the Bleffings of the Gofpel ; namely, to be taken into 
 the Family, Kingdom, or Church of God: By no means. It was not thus OF 
 OURSELVES that we are SAVED, JUSTIFIED, &c. So far from that, 
 that the Gofpel, when firft: preached to us Gentiles, found us SINNERS, 
 DEAD IN TRESPASSES ^nd SINS, ENEMIES through wicked Works, 
 DISOBEDIENT. Therefore, I fav, all the fore-menndned Privileges, 
 Bleffmgs, Honours, &c. are the Effeft of God's free Grace, or Favour, without 
 Regard to ar^ prior WORKS, or RIGHTEOUSNESS, in the Gentile 
 
 G World, 
 
Gospel Privileges the Gift of God's Grace. 
 
 World, which procured the Donation of them. Accordingly, they are al- 
 ways in Scripture afTigned to the LOVE, GRACE and MERCY of God, as 
 the fole Spring from whence they flow. John iii. 16, For Qod fo loved ths^ 
 IVorld, that he gave his only begotten Son, that whofoever believeth on him Jhould not 
 perip, but have everlafiing Life. Roin. v. 8, But God commendeth his Love to us^ 
 in that while we were Sinners Chrijl died for us. Eph. ii. 4, — 9, 10, But God, 
 who is rich in Mercy, for his great Love wherewith he has loved us, even when we 
 were dead in Sin's, hath quickened us together with Chrifl f^y Grace ye are faved) 
 and hath raifcd us up together, and made us fit together in heavenly Places in Chriji 
 Jefus. That in Ages to come he might Jhew the exceeding Riches of his Grace, in 
 his Kindness towards us, through Jefus Chrifl. For by Grace are ye faved, 
 through Faith, and that [Salvation is] not of your f elves, it is the Gift of God; not 
 of Works ; fo that * no Man [nor Gentile, nor Jew"] can boafl. For we [Chri- 
 llians converted from Heathenifm] are his Workmanfloip, created in Chrifl Jejus tmto 
 good Works, which God hath before ordained, that we fhould walk in them. Where- 
 fore remember, that ye being in Time pajj'ed Gentiles, &c. 2 Thef. ii. 16. 
 1 John iii. i. Behold what Manner of Love the Father hath bejiowed upon us, that 
 zve fhould be called the Sons of God. iv. 9, In this was manifefied the Love of God 
 towards us, becaufe that God fent his only begotten Son into the World, that we might 
 live through him. Ver. 10, Herein is Love ; not that we loved God, hut he loved 
 us, [Ver. 19, He firjl loved us,"] and fent his Son to be the Propitiation for cur 
 Sins. Ver. 1 1 , Beloved, if God fo loved us, we ought alfo to love one another. 
 
 Ver. 16. Tit. iii. 3, — 7, For we ourfelves were fometimes foolifh, difobedient, 
 
 hut after that the Kindnefs and Love of God our Saviour toward Man appeared; not 
 by Works of Righteoufnefs which we have done, hut according to his Mercy he faved 
 
 us, that being jujltfied by his Grace, we fhould be made Heirs according to the 
 
 Hope of Eternal Life. 
 
 1 14. It is on Account of this general Love that Chriftians are honoured 
 with the Title of BELOVED. Rom. i, 7, To all that are in Rome beloved 
 of God, called Saints, ix. 25, / will call her [the Gentile Church] beloved, 
 zvhich was not beloved. Col. iii. 12, Put on therefore as the EleSi of God, holy and 
 BELOVED, Bowels of Mercies, &c. 
 
 115. Rom. iii. 23, 24, For all have finned, and come floort of the Glory of God; 
 being jiiflified freely by his GRACE, through the Redemption- which is in Chrifl Jefus. 
 
 V. 2. I Cor. i. 4, / thank my God for the Grace of God which is given you 
 
 ^y J^fus Chriji. Eph. i. 6, 7, To the Praife of the Glory of his Grace, whereby 
 he has made us accepted in the Beloved: In whom we have Redemption through his 
 
 * Ivct iji.mi; KxvxtxnToct, left any Man Jhcidd haft. So we render it; as if the Gofpel 
 Salvation were appointed to be not of Works, to prevent our boafting ; which fuppofes, we 
 might have boafted, had not God taken this Method to preclude it. Whereas, in truth, 
 we had nothing to boaft of. Neither Jew nor Gentile could pretend to any prior Righte- 
 oufnefs, which might make them worthy to be taken into the Houfe and Kingdom of God 
 under his Son. Therefore, the Apoftle's Meaning is, " We are not faved from Heathe- 
 *' nifm, and trdTlflated into the Church and Kingdom of Chriji, for any prior Goodnefs, 
 " Obedience, or Righteoufnefs we had performed. For which Reafon, no Man can boaft, 
 " as if he had merited the Bleffing, &c." This is the Apoftle's Senfe ; and the Place 
 fliould have been tranflated, fo that m Man can boaji : For /va fignifies, fo that. See Rom, 
 iii. 19. I Car. vii. 2g. 26V. i. 17. vii. g. Gal. v. 17. Heb, ii. 17. vi. 18. 
 
All the Grace of the Gospel difpenfed by Christ. 
 
 Blooi, the Forgivenefs of Sins, according to the Riches of his Grace. Co], i. 6. 
 2 Thef. i. 12. 2 Tim. i. 9, H-^ho has faved us, and called us with an holy Calling, 
 not according to our Works, but according to his own Purpofe andGKACE, vjhich was 
 given us in Jefusthrijl before the IFcrld began. Tit. ii. 11. Heb. xii. 15. [Hence 
 Grace, and the Grace of God, is fometimes put for the whole Gofpel, and all its Blef- 
 
 fings ; as A6ts xiii. 43 , Paul and Barnabas perfuaded them to continue in the Grace 
 
 cfGod. 2 Cor. vi. i. i Pet. v. 12, I'ejlifying that this is the true Grace of God in 
 which we Jland. i Cor. i. 4. Rom. v. 2. 2 Cor. vi. 1. Tit. ii. 11. Jude 4.] 
 Rom. xii. i, I befeech you therefore. Brethren, by the Mercies of God, that ye 
 prefent your Bodies, &c. xv. 9, And that the Gentiles might glorify God for his 
 Mercy, i Pet. i. 3, Bleffed be the God and Father of our Lord Jefus Chriji, who 
 according to his abundant Mercy hath begotten us again to a lively Hope, &c. 
 
 116. In thefe Texts, and others of the fame Kind, it is evident the LOVE, 
 GRACE and MERCT of God hath refpedt, not to particular Perfons in the 
 Chrijlian Church, but to the whole Body, or whole Societies ; and therefore, 
 are to be underftood of that general LOVE, GRACE and MERCT, where- 
 by the whole Body of Chriflians is feparated unto God, to be his peculiar Peo- 
 ple, favoured with extraordinary Bleffings. 
 
 117. And it is with Regard to this Sentiment, and Mode of Speech, that 
 the Gentiles, who before lay out of the Church, and had not obtained Mercy, are 
 faid, now to have OBTAINED MERCT. Rom. xi. 30, For as ye in Times 
 paft, that is, in your heathen State, have not believed God, yet now have obtain- 
 ed Mercy, &c. i Pet. ii. 10, Which in Time paft were not ■\ 'P&0]^\e, but are 
 now the People of God: which had not obtained Mercy, but now have ob- 
 tained Mercy. 
 
 118. Hence alfowe may conclude •, that all the Privileges and Bleffings of the 
 Gofpel, even the whole of our Redemption and Salvation, are the Effeft of 
 God's pure, free, original Love and Grace ; to which he was inclined of his 
 own Motion, without any other Motive befides his own Goodnefs, ( that 
 is, without being perfuaded, induced, or prevailed with to grant it by any 
 other Being or Perfon) in mere Kindnefs and Good-will to a finful perifhing 
 World. 
 
 CHAP. VIII. 
 
 All the Grace of the Gofpel dfpenfed to us in, by or 
 through the Son of God, How this is to be under- 
 Jiood, 8cc. 
 
 119- IV T E VERTHELESS, all the fore-mentioned Love, Grace and 
 
 I ^^ Mercy is difpenfed, or conveyed to us in, by or through the Son of 
 
 -L ^ GoA, JESUS CHRIST, our Lord. To quote aiJ the Places to 
 
 this Purpofe would be to tranfcribe a great Part of the New Teftament. But 
 
 it may fuffice, at prefent, to review the Texts under the Numbers [ii^, 115]. 
 
 G 2 From 
 
How ive are Redeemed by the Blood of Christ. 
 
 From which Texts it is evident ; that the Grace, or Favour, cf Gcd is ghen unto 
 us by Jefiis Cbrijl : That he has Jhevsn the exceeding Riches cf his Grace in bis Kind- 
 mfs to usi through Jefus Cbrijl : That he bas fent his Son into the WorU that we 
 
 might lize through him ; to be the Propitiation [or Mercy-feat] /cr cur Sins: 
 
 That he died for us : That vje who -were afar off are wade r,igh by his Blood : That 
 God has made us accepted in the Beloved, [in his beloved Son] in whom -xe have 
 Redemption through his Blcod, the Forgivenefs of Sins : That zie are bis Worhnanflnp 
 created m Chrift Jefus: That before the fForld began the Purpofe and Grace of God 
 relating to our Calling and Salvation, ^as given us in Chrift Jefus : Before the 
 Foundation of the JVorkl God chcfe us in Chrift, Eph. i. 4. We have Peace iritb 
 God through our Lord Jefus Chrift, by whom aifo 'ive have Accefs into this Gract 
 wherein ire ft and, Rom. v. i, 2. God hath given to us eternal Life: And this Life 
 
 is in his Son, i John v. 1 1. Nothing is clearer from the whole Current of 
 
 Scripture, than that all the Mercy and Love of God, and all the Blefllngs of the 
 Gofpel, from firft to laft, from the «7g-;WPurpofe and Grace of God, to our fnal 
 Salvation in the Pofieffion of eternal Life, is /;;, by or through Chrift » and par- 
 ticularly, BT HIS BLOOD, by the Redemption ivhicb is in him, as he is the Pro- 
 pitiation, or Atonement, for the Sins of the ivbole World, i John ii. 2. This caa 
 bear no Difpute among Chriftians. The only Difference that can be, muft re- 
 late to the Manner how thefe Bleffingi are conveyed to us in, by or through 
 CHRIST. Doubtiefs they are conveyed through his Hands, as he is the Mini- 
 fter, or Agent, appointed of God to put us in PofTeflion of them. But 
 his Blood, Death, Crofs could be no miniftring Caufe of Bleflings affigned to his 
 Blood, &c. before we were put in PofTeflion of them. See Rom. v. 6, 8, 10, 
 19. Eph. ii. 13, 16. Col. i. 20, 21, 22. His Blood and Drath is indeed to us 
 an Affurance of Pardon : Bat it is alfo confidered as an Offering and Sacrifice to 
 God, {Eph. v. 2. Heb. ix. 14.) highly pleafing to him, to put avcay our Sin, and 
 to obtain eternal Redemption, Heb. ix. 14, 26. Eph. v. 2. 
 
 120. HOW then is this to be v.nderftood? Anfw. The BLOOD of Chrift is the 
 perfeft OBEDIENCE and GOODNESS of Chrift. For his Blood is not to 
 be confidered only with Regard to the Matter of it. For fo it is a mere cor- 
 poreal Subftance, of no more Value in the Sight of God, than any other 
 Thing of the fame Kind. Nor is the Blood of Cbrijl to be confidered only in 
 Relation to our Lord's Death and Sufferings; as if mere Death or Suffering 
 were in itfelf of fuch a Nature, as to be pleafing and acceptable to God. But 
 his Blood implies a CHARACTER ; and it is his Blood, as he is a L^.mb -^ith- 
 cut Spot and Blemifh, (i Pet. i. 19.) that is, as he is perfeftly Holy, which is of 
 fo great Value in the Sight of God. His Blood is the lame as his offering himjelf 
 without Spot to God, Heb. ix. 14. The End of his Coming into the World was 
 to do the Will of God, Heb. x. 7. (John v. 30. vi. 3S.) not to offer figurative, 
 ceremonial Sacrifices, but to perform folid and fubftantial Obedience, in all Acls 
 of Ufefulnefs and Beneficence to Mankind, by which he became a High-prieft 
 after the Order of Melchizedeck, the King of Righteoufnefs, and the King of Peace, 
 or Happinefs, Heb. vii. 2. And he abode in his Father's Love, or continued to 
 be the Objedl of his Complacency and Delight, becaufe he kept bis Commandments. 
 And the Reafon of his Eminence and high Diftindlion is affigned to the Per- 
 fection and Excellence of his moral Character, Heb. i. 9, Thou bjft loved Rsgb- 
 teoufnefs, and hated Iniquity ; therefore God, even thy God, bath anointed thee ivitb 
 the Oil of Gladnefs above thy FeUovis. Heb. v. 8, 9, llougb be -were a Son, yet 
 
 learned 
 
How we are Redeemed by the Blood of Christ. 
 
 learned he, [yet he was difciplined in] Obedience hy the Tlmigs -which he fuf- 
 fered: And, being thus made perfeSt, he became the Author cf eternal Salvation to all 
 than that obey him. Ifai. liii. 5, The Chajlifement, or Difcipline, of our Peace, 
 which procured our Happinefs, "-Jcas upon him. [iDita Cajiigatio, Eruditio.'] And 
 the Apoftle, in another Place, {Phil. ii. 7, 8, 9.) Ihews us the true Ground of 
 our Lord's being exalted and made Head over all Things, as our Redeemer •, 
 namely, becaufe he emptied himfelf and teak upon him the Form of a Servant, 
 that he might ferve Mankind in their moft important Intereft ; and becaufe in 
 this Way, in ferving us, he ^cYr7»;^ obedient to Death, eien the Death of the 
 Crcfs ; which was the higheft Inftance of Obedience, Love and Goodnefs he 
 could pofljbly exhibit. For, as he himfelf juftly obferves, {John xv. 13.) Greater 
 Love hath Jio Man than this, that a Man lay down his Life for [or to ierve] his 
 Friends. And upon this Account it was, that the Father loved, and highly ex- 
 alted him, and blefled us with all the Grace of the Gofpel. Thus Chrifl gave 
 bis Life a Ranfom, or Atonement, for many. Or, in other Words, {Eph. v. 2.) 
 Cbrift hath loved us, to fuch a Drgree, that he hath given himfelf for us, an Offer- 
 ing and a Sacrifice to God, for a fv:eet fmelling Savour. And to put the Mat- 
 ter out of all Doubt, the Apoftle ( Rom. v. ; exprefsly affirms, that the 
 Grace oi God, and his Gift to a finful World, Ver. 15; even thzt free Gift, 
 which rebtes to Juftification, not only from the Confequence of Adam's one Of- 
 fence, but to the many Offences which Men have committed, Ver. 16;. that Grace 
 and Gift, which has Reference to our reigning in eternal Life, Ver. 1 7 ; he af- 
 firms, I fay, that this Gift and Grace is in, by or through /^? Grace of one Man, 
 Jefis Cbrift, [sv p^a^m t« t« tv^ av9faT« Iw» Xp/ra, Ver. 15.] that is to fay, through 
 his Goodnefs, Love and Benevolence to Mankind. And he direcls us to con- 
 ceive, that, as Adam's OFFENCE and DISOBEDIENCE was the Reafon 
 or Foundation of Death's palTing upon all Mankind: So Chrifi's RIGHTE- 
 OUSNESS and OBEDIENCE is the Reafon, or Foundation, not only of 
 the general Reftoration to Life, but of all other Gofpel Bkffings. He confi- 
 ders the Offence of the one, and the Righteoufnefs of the other, as moral Caufes 
 of different and oppofite Effeds. For, faith he, Ver. 18, 19, As by the Of- 
 fence cf one Judgment came upon all Men to Condemnation : Even fo hy the Righte- 
 oufnels of one, the free Gift came upon all Men unto Juflification of Life. For as by 
 cnie Man's Difobedience ^the many -were made Sinners ; fo by the Obedience of 
 one Jhall the many be made Righteous. 2 Cor. viii. 9, Te know the Grace [the Good- 
 nefs and Love] of our Lord Jefus Chrijl, that though he was Rich, yet for your 
 fakes he became Poor, that ye through his Poverty might be Rich. 
 
 121. From all this it appears; that the Blood of Chrifl, or that by which 
 he has bought, or redeemed us, is his Love and Goodnefs to Men, and his 
 Obedience to God ; exercifed indeed through the whole of his State of Hu- . 
 miliarion in this World, but mofl eminently exhibited in his Death. His 
 Blood is precious, (1 Pet. i. 19 ;) and it is precious not in the Senfe in which 
 Silver and Gold, or any other material Thing, is precious, but as it is the Blood 
 of a Lamb without Spot and Blemifh : That is to fay, it is his compleat and fpot- 
 lefs Righteoufnefs, his Humility, Goodnefs and Obedience unto Death, which 
 makes his BLOOD precious, in the beft and highefl Senfe, and gives his 
 Ci? 055 all its Worth and Efficacy. 
 
 122. This -being rightly undcrflood, our Redemption ly ChriiJ, I conceive, 
 will ftand in a very clear and rational Light. For thus OBEDIENCE, or 
 
Redemption by Christ coiifijlent with Grace. 
 
 doing the Will of God, ( Heb. x. 6, 7, lo, ii, 12.) was the SACRIFICE of 
 fvveet fmelling Savour which he offered unto God for us. It was his Rigkteoiif- 
 tiefs, or righteous, kind and benevolent A6tion, his obedient Death, or the Sacri- 
 fice 'of his %ve and Obedience, which made A'TONEMENT for the Sin of the 
 World; fo far, and in this Senfe, that God on Account of his Good nefs and 
 perfed Obedience, fo highly pleafing to him, thought fit to grant unto Mankind, 
 whom he might in ftrift Juftice have deftroyed for their general Corruption and 
 Wickednefs, {Johnni. 17.) the Forgivenefs of Sin, not imputing unto them their 
 Trefpafjes, (2 Cor. v. 17.) or thofe Sins ivhich were paf}, or which they had al- 
 ready committed, (Rom. iii. 25.) and for which they deferved to fall under the 
 dreadful Effefts of God's Wrath. And not only did he forgive former Tref- 
 pafTes (to all the Living, and to all the penitent and obedient Dead;) but fur- 
 ther, he erefted a glorious and perfedl Difpenfation of Grace, exceeding any 
 which had gone before it in Means, Promifes and Profpefls ; at the Head of 
 which he fet his Son, our Lord, Jefus Chriff, inveded with univerfal Power in 
 .Heaven and in Earth, conflituting him King and Governour over the new Body, 
 which he defigned to form, the Captain of our Salvation, the High-pried of our 
 ProfefTion, the Mediator and Surety of the new Covenant, to negotiate and ma- 
 nage all Affairs reladng to our prefent Inflrudion and Sanftification, to raife 
 all the Dead out of their Graves, and co put the obedient and faithful into Pof- 
 fefTion of eternal Life. In this new Conftitution the Redeemer was commif- 
 fioned to enlarge the Bounds of the Kingdom of God, before limited to the 
 Jews, and to take into it the Idolatrous Gentiles ahb, upon their Profeffion of 
 Faith in Chri^, and of Subjedtion to his Government ; accounting them his 
 Children and chofen People, and conferring upon them all the Privileges and 
 BlefTings of the Gofpel. Accordingly, he fent forth his Apoftles and other 
 fubordinate Miniffers, to RECONCILE or change the Heathen World unto 
 God (2 Cor. v. 18, 19.) by the Preaching of the Gofpel, having poured out 
 his Spirit upon them, and furnifhed them with various Gifts and Powers, to 
 qualify them for their Work, and to make them fuccefsful in it. Thus the whole 
 of Gofpel-grace is IN, BT or THROUGH Chriff. Thus we are redeemed^ 
 or bought with his Blood. [78 *] f 
 
 123. BUT how are the Bleffings of the Gofpel the Refult of pure Grace and Mercy, 
 if they have RefpeSf to the Obedience and Wcrthinefs of Chriff ? Anfw. The BlefTings 
 of the Gofpel are the Gift of God to the Obedience of Chriff. And though 
 the Gift is by the Obedience of Chrifi, yet it is a FREE G IFT, Rom. v. 18. 
 Indeed, if we are redeemed by fatisfying Law or Juftice, then our Redemption 
 could not be of Grace, becaufe it would be of Law, or Juftice -, or rather, it 
 would then be impracticable. For Law and Juftice allow no Equivalent or 
 Subftitiition, nor can be fatisfied any other Way than by the legal Punifhment 
 of the Offender. But the Scripture faith nothing of Chriff' s fatisfying Juftice : 
 Nor is it any ways neceflary to fuppofe it. For it is the Prerogative of every 
 Lawgiver to foften the Rigour of Law, and to extend Mercy, to the Penitent 
 or Impenitent, as he fees fit. And God was of himfclf inclined to Mercy and 
 
 Kindnefs, 
 
 + See the Conneaion between Chri/f's TFORTHINESS, and our Redemption further 
 eftabhflied and explained. Script. Doc. of Orig. Sin. PJRT I. in the jlppendix. 
 
Why God employs fubordinate Agents. 
 
 Kindnefs, out of his own pure Goodnefs. Therefore what ChriSi did, was nei- 
 ther to incline God to be gracious, nor to difingage him from any Counter-ob- 
 ligations arifing from Law, or Juftice, or what the Sinner's Cafe might deferve. 
 But (i.) What Gorifi did and fuffered was a fit Ground and Method of 
 granting Mercy to the World. Rom. iii. 24, "We zx& justified freely by the 
 Grace of God; through the Redemption that is in Jefus Chriji. We are jufti- 
 fied freely by Grace. But Truth requires that Grace be difpenfed in a Manner 
 the moft proper and probable to produce Reformation and Holinefs. Other- 
 wife, the chief Defign of it will be defeated. Now this is what our Lord has 
 done. He has bought us by his Blood, and procured the Remiffion of Sins, as 
 what he did and fufiired was a proper Reafon for granting, and a fit Way of 
 conveying, and rendering effedual the Grace of God -, which, according to 
 the Rules of Wifdom and Goodnefs, could not have been communicated, but 
 in the Way proper to fecure the End and Intention of it. God, of his eflen- 
 tial Goodnefs, will do every Thing that is fit and right -, but it appears from all 
 his Conflitutions, as well as this, that he will do it in a Way that is fit and 
 right. Accordingly we read Heb. ii. 12, that it became him [it was agreeable 
 to his Wifdom and Goodnefs] for zvhom [for the Difplay of whofe glorious Per- 
 fedlions] are all Things, and by whom are all Things [wiio is the End and Author 
 of all Difpenfations] in bringing many Sons to Glory, to make the Captain of their Sal- 
 vation perfect through Sufferings. His Honour and Glory, or Righteoufnefs, 
 Goodnefs and Truth, required that his Grace fhould be planted upon fuch 
 a Ground, and exhibited and conferred in fuch a Manner as this. Thus Grace 
 and Redemption are not only perfeftly reconciled ; but thus the Grace of God 
 is greatly magnified, as he has vouchfafed his Mercy in a Method the moft con- 
 ducive to promote our trued Happinefs and Excellency. (2.) All that Chrifl 
 did, or fuffered, was by the Will and Appointment of God : and was conducive 
 to our Redemption only in Virtue of his Will and Appointment. Heb. x. 7, Li?, 
 Icome to do thy Will, OGod. ChriJI executed what God ordered and commanded. 
 Therefore all that Chrifl did and fuffered mufl; be afllgned to the Grace of God, 
 as its original Caufe. And thus Grace and Redemption are not only confiftent -, 
 but thus by Redemption Grace is multiplied ; as the Grace of our Lord con- 
 curred with the Love of God for our Salvation. 
 
 124. But why fhould God choofe to communicate his Grace in this mediate Way, by 
 the Inter pofition. Obedience and Agency of his Son ; itho again imploys fitbordmate Agents 
 and In ffruments under him? I anfw«r ; For the Difplay of the Glory of his Na- 
 ture and Perfedions. The Sovereign Difpofer of all Things may communicate 
 his Bleflings by what Means, and in any Way, he thinks fit. But whatever he 
 effecls by the Interpofition of Means, and a Train of intermediate Caufes, he 
 could produce by his own immediate Power. He wants not Clouds to diftill 
 Rain, nor Rain, nor human Induftry to make the Earth fruitful, nor the 
 Fruicfulnefs of the Earth to fupply Food, nor Food to fuftain our Life. He 
 could do this by his own immediate Power : But he choofes to manifeft his Pro- 
 vidence, Power, Wifdom and Goodnefs in a Variety of Inftances and Difpofi- 
 tions ; and yet his Power and Goodnefs are not only as much concerned and 
 exercifed in this Way, as if he produced the End without the Intervention of 
 Means, but even much more. Becaufe his Power, Wifdom and Goodnefs are 
 as much exerted and illuflrated in every fingle intermediate Step, as if he had 
 done the Thing at once, without any intermediate Step at all. There is as 
 much Power and Wifdom exercifed in producing Rain, or in making the Earth 
 
 fruitful, 
 
48 Christ's Oe-^'Dis.^c^ a proper Ground of God's Grace. 
 
 Chap, fruitful, or in adapting Food to the Nourifhment of our Bodies ; I fay, there 
 VIII. is as much Power and Wifdom exercifed in any one of thefe Steps, as there 
 
 i^^f^^^-^^ would be in nourifhing our Bodies by one immediate A6t, without thofe inter- 
 mediate Means. Therefore, in this Method of Procedure, the Difplays of the 
 Divine Providence and Perfeftions are multiplied, and beautifftUy diverfified, 
 to arreft our Attention, exercife our Contemplation, and excite our Admira- 
 tion and Thankfulnefs : For thus we fee God in a furprizing Variety of Inltan- 
 ces. Nor, indeed, can we turn our Eyes to any Part of the vifible Creation, 
 but we fee his Power, Wifdom and Goodnefs in perpetual Exercife, every 
 where. In like Manner, in the moral World, he choofes to Work by Means, 
 the Mediation of his Son, the Influences of his Spirit, the Teachings of his 
 Word, the Endeavours of Apoftles and Minifters -, not to fupply the Defefts 
 of his Power, Wifdom, or Goodnefs, but to multiply the Inftances of them ; 
 to fhew himfelf to us in a various Difplay of his glorious Difpenfations, to ex- 
 ercife the moral Powers and Virtues of all the fubordinate Agents employed in 
 carrying on his great Defigns, and to fet before our Thoughts the moft ingag- 
 ing Sub'iecls of Meditation, and the moft powerful Motives of Adion. And 
 this Method in the moral Vv' orld is ftill more neceflary ; becaufe, without the 
 Attention of our Minds, the End propofed, our Sanftification, cannot be 
 attained. 
 
 125. BUT if the Agency, or Miniftry, of Chrift, in executing the gracious 
 Purpofes of God's Goodnefs, be a right Appointment, how comes his Love and Obedience 
 to be ajujl Foundation of Divine Grace -, * or a proper Expedient to communicate it to 
 us ? Anfw. The Love and Obedience of ChriH will appear a very juft Founda- 
 tion of the Divine Grace, and the moft proper Expedient to communicate it, 
 and our Redemption by Chrifi will ftand in a juft, clear and beautiful Light, 
 if we duely confider -, that Truth, Virtue, Righteoufnefs, being ufeful and do- 
 ing good, or, which is the fame Thing, Obedience to God, is the chief Per- 
 feftion of the Intelleftual Nature. Intelligent Beings are of all others the 
 moft excellent; and the right Ufe of the Powers of Intelligence is the very 
 higheft Glory and Excellence of Intelligent Beings. Confequently, Righteouf- 
 nefs, Goodnefs and Obedience muft be of the higheft Efteem and Value with 
 the Father of the Univerfe, a moft pure and perfedt Spirit ; the only Power, 
 if I may fo fay, that can prevail with him, and the only acceptable Price, for 
 purchafing [78 *] any Favours, or Bleffings at his Hands. And it muft be the 
 m.oft fublime and perfed Difplay of his Wifdom and Goodnefs, to devife Me- 
 thods, and erefl Schemes for promoting Righteoufnefs, Virtue, Goodnefs and 
 
 Obedience -, 
 
 * When I fay, Chrift's Lcve and Obedience is a jiijl Foundation of the Divine Grace, I 
 know not how to explain myfelf better than by the following Inftance. There have been 
 Matters willing, now and then, to grant a Relaxation from Study, or even to remit deferved 
 Puniftiment, in Cafe any one Boy, in Behalf of the whole School, or of the Offender, 
 would compofe and prefent a Difti'ch or Copy of Latin Verfes. This at once fhewed the 
 Matter's Love and Lenity, and was a very proper Expedient for promoting Learning and 
 Benevolence in the Society of little Men training up for future Ufefulnefs, and, under due 
 Regulations, very becoming a good and wife Tutor. And one may fay, that the kind 
 Verfe-maker purchafed the Favour in both Cafes; or that his Learning, Ingenuity, In- 
 duftry, Goodnefs, and Compliance with the Governour's Will and Pleafure, was' a juft 
 Ground, or Foundation of the Pardon and Refrefhment, or a proper Reafon of granting 
 them. 
 
Obedience of One the Reafon of Blessing Many. 
 
 Obedience ; becaufe this is the mod efFedlual Way of promoting the truefl: Ex- 
 cellency, Honour and Happinefs of his rational Creatures. For which Reafon, 
 he cannot, poflibly, in any other Way exercife his Perfeftions among the Works 
 of his Hands more nobly and worthily. 
 
 125. * God gracioufly intended the future State of the Church fhould be 
 revealed, for the Benefit and Comfort of his People in fucceeding Ages: But 
 then, fome fuperior Worth muft be honoured with this Favour ; and an Hea- 
 venly Herald is ordered to proclaim to the whole rational Creation, Who is 
 •wortly? Who can produce an Eminence of Charadler which G ;d fhall elkem 
 proportionable to the Favour? Riv. v. 2. But none could anfwer ihe Challenge, 
 but the Son of God. He hati Merit fufficient ; he prevailed, Ver. 5, or ex- 
 celled fo far in real Worth, as to deferve the Benefit. Which moral Eminence 
 is reprefented by the Emblem of a ha-mb as it had been Jlain, Ver. 6 ; denoting 
 his perfect Innocence and Purity, hisGoodnefs and Benevolence, M-ekneis and 
 Humility, his Submiffion and Obedience to God, and his fledfaft Adherence 
 to Truth and Duty under all Trials, and even in the very Terrors of Death. 
 This is the Wortkinefs by which he prevailed to open the Book. And the fame 
 Worthinefs, in the fame Manner, is declared to be the Foundation of our Re- 
 demption, Ver. 9 ; Tkoii art 'u:orthy to take, and open the Beck; for [thy Wor^hi- 
 nefs is equal to a much greater Effcd] thou wajl JIain, and hajl redeemed us to God 
 ly thy Blood. 
 
 125. f And that the Removal of Evils, or the Donation of Benefits in Fa# 
 vour of fome, fhould have refpe6l to fome fignal Inflance of Righteoufnefs and 
 Obedience performed by another, muft be acknowledged a very juft and pro- 
 per Method of promoting the Moral Good. For, that Happinefs fliould be 
 confequent to Righteoufnefs, Goodnefs and Obedience, is perfedly co.ifonant to 
 the Nature of Things. That all Beings, without Exception, fhould praftife 
 Righteoufnefs is alfo true -, becaufe this is the chief Perfection of their Nature. 
 And that the Righteoufnefs of fome fhould redound to the Good of the others, 
 is a fit and proper Conftitution, fo far as the Quantity of Virtue or Righteouf- 
 nefs may thereby be probably increafed. [For an unadtive, unobedient Reli- 
 ance upon the Merit of another is abfurd : Or, it is not true or right, that I 
 fhould be finally benefited by the Righteoufnefs of another, while 1 live wick- 
 edly myfelf ] And the Quantity of Virtue may probably be increafed feveral 
 Ways. I. As this Method will excite the Wife and Benevolent to A6ts of 
 Righteoufnefs and Obedience, by the Profpedl of being ufeful, and procuring 
 Good to others. 2. Hereby illuifrious Exam.ples will be propofed for Imita- 
 tion. 3. Which will be ftrongly inforced and recommended by the Benefits 
 and Bleffings, which are thereby derived to us. 
 
 126. Agreeably to this Scheme, Abraham is propofed as a bright Exam- 
 ple of Obedience and Reward ; and his Obedience is given as the Reafon of 
 conferring Bleffings upon his Pofterity, and particularly of having the Mejfiah, 
 the Redeemer and greateft Bleffing of Mankind, defcend from him ■, Gen. 
 xxii. 16, 17, iS, By myfelf have 1 fii;orn, faith the Lord, for becaufe thouhafi done 
 this Thing, a7id haft not -Vuithheld thy Son, thine only Son : That in Bleffing I will blefs 
 thee, and in Multiplying I i^'ill -multiply thy Seed as the Stars of Heaven, and as the 
 Sand which is upon the Sea-fljore ; and thy Seed fhall poffefs the Gate of his Enemies ; 
 and in thy Seed J/jall all the Nations of the Earth be blejjed : Becaufe thou hafl obti.yzd 
 my Voice. Mofes alfo, by his Interceffion ( in which he performed an Acl of 
 
 H Virtue ; 
 
We ought to imitate thofi ASls wherehy Chrift has Redeemed us. 
 
 Virtue -, namely, Faith in the Goodnefs of God, and Kindnefs and Compaffion 
 for the Ifraeliles ) made Atommmt for their Sin, in the Affair of the golden 
 Calf, and prevented their Dertruftion, £aW. xxxii. 30, 31, 32. Phhuhas \\V.z- 
 wil'e, by being zealous for his God, and executing an A61 of Juftice upon two 
 notorious Criminals, turned away the Wrath of God from the Children of Ifrael; 
 tnade Atonement for them, and gained the honourable Entail of the Priefthood 
 upon his Pofterity, Num. xxv. 11, 12, 13. That Virtue, Righteoufnefs, Good- 
 nels and Obedience fhould be the Price of Happinefs, and procure BlelTings to 
 ourfelves and others, is a very juft and noble Conft;itution ; and may not only 
 be feen in fuch Examples, as I have juft now* mentioned ; but, I make no 
 doubt, takes place throughout the whole rational Univerfe. Chrift, indeed, is 
 a Perfon of the higheft Eminence •, and the Effeds of his Righteoufnefs are pro- 
 portionable to his perfonal Worth and Excellency-, and amazingly extenfive : 
 Bat I reckon the Rule, Scheme, and Reafon of his Work, and its Effeds, is 
 general, and reaches to all rational Beings. For it is confonant to all Reafon, 
 that a diligent, humble, and kind Subferviency to the well-being of others, 
 fhould be honoured with Favours from the Fountain of all Good. It is per- 
 fedly fir, that illuftrious Virtue and Righteoufnefs, fhould be crowned with an 
 extenfive Influence ; and that the good EfFeds thereof fhould reach to many, 
 and be the Occafion and Means of their Happinefs. And in our World here 
 Ifc'e find, in Faft, that it is by Virtue, Self-denial, Integrity, Love and Kind- 
 nefs, ftudying and labouring to do Good, that we are any of us ufeful, and a 
 BlefTing to ourfelves and others. We ourfelves blefs the Good and Benevo- 
 lent ; and by fo doing, judge it is fit and right God fhould blefs them, and 
 make them BlcfTings. 
 
 127. Nor is this Comparifon lefTening of the Dignity of our Lord, or any 
 Difparagement of his glorious Work. For it is no Difparagement to the High- 
 priejl of our Profefllon, that we alfo are a royal Priefthood ; that we are Priefls to 
 God. It is no ways derogatory even to the moft perfeft Excellence of the Di- 
 vine Nature, that Wifdom, G. odnefs, Juftice and Holinefs are in Men the 
 fame in Kind, though not in Degree, as they are in God. Or, fhould I account 
 for our Lord's univerfil Dominion, and his being conftituted Judge of the 
 whole W^orld at the laft Day, by alledging •, that, although all Authority and 
 Judgment belong to God, yet it is the general Method of his Wifdom, to employ 
 Delegates in the Exercife of his Authority. For we fee in our World, he doth nor 
 immediately judge, and punifli the Criminals, who make themfelves obnoxious 
 to the Cenfuresof the Society, but has everywhere appointed Kings and Gover- 
 nours, Magiftrates, fuperior and fubordinate, to adminifter and execute Judg- 
 jnent among Mankind in Aftairs relating to Society. What Wonder then, if 
 he has appointed his well-beloved Son, a Being of fo tranfcendent Excellence, 
 to be the Judge of all. King of Kings, and Lord of Lords. Tliis Way of arguing 
 would not lelfen our Lord's Authority, but would very juftly account for it. 
 Even fo it is no Difparagement to the Dignity of our bleffed Lord, or to the 
 glorious Work of Redemption, that among Men are found Adtions fimilar to 
 his, both in Nature and EfFeft. 
 
 128. But that which puts the Matter out of Difpute, is our being required, 
 not only to imitate our Lord in ether Inftances of his Love and Obedience, 
 but even in thofe Afti whereby he has ranfomed, or redeemed us. Mat. xx. 
 26, 27, 28, Whofoever ivill be great among you., my Difciples, let him be your Mi- 
 
 ■nifter. 
 
7%^ Propriety (9/* c/«f/^ Redemption. ^r 
 
 nifter. And -whofocver vjill be chief among you, let him be yovr Servant; Jet him Ch a p, 
 deferve his Honour by Ufcfulnefs, by aflifting and doing Good to all. Even as VIII. 
 the Son of Man came not to be minijlr.d unto, but to minifier, and to give his Life a ^.,^-v-vJ 
 R'^.nfom for many. O.ir Lord came to ferve and affilt, to be ufcful, and do 
 Good to all, with all Humility, Mceknefs and Gentlenefs ; and even huml icd 
 himfelf, and condefcended lb flir, for promoting the Happinefs of Mankind, 
 as to lay down his Life to redeem riiem from Sin and Mifery. And he is mv."~. 
 hojioLirable and eminent in ChniVs Kingdom, who comes neareft to his Exam- 
 ple. Jonn XV. 12, 13, Lave one another as I have loved you. Greater Love 
 
 hath no Man than this, that he lay down his Life for his Friends. 2 Cor. viii. 7, p. 
 Abound thus in Grace, this Ad of Kindnefs to your diftrefled B;-ethren ; for ye 
 know the Grace, the great Love and Goodnefs, of our Lord JefusChrift, that though 
 he li-as Rich, yet for your fakes be became Poor, &c. Eplu v. 2, Walk m Love, 
 as Chrifl alfo has loved us, and given himfelf for us an Offering, and Sacrifice to God. 
 All this is ftill more clearly and ftrongly exprefs'd. i John iii. 16, HLreby per- 
 ceive we the Love of God, becaufe He (that is, Jefus Chrifi) laid down his Life 
 (vTTzf ii/uc4)v) for us : And we ought to lay down our Lives {v-jip rav aJ^iX^av) for the Bre- 
 thren, to promote their Happinefs, It is, therefore, fo far from diminifliirig 
 the Dignity of our Lord, or the Glory of his Work, to produce fimilar Inflan- 
 ces among us ; that it is made our Duty, by an infpired Apoltle, to copy after 
 his Ex;imple, even in his Dying for us. Indeed there is no Comparifon between 
 the Value and Importance of Chrijl's, Work, and any we can perform. Yet ours, 
 in a much lower Degree, may produce fimilar Effefts ; and will not fail of 
 being attended with a proportionable Meafure of the Divine Blefllng. 
 
 129. But here I mufl: put in a Caveat-, namely, that it cannot belong to us 
 to fet a Value upon the Obedience and Goodnefs of fuppofed Saints, and then 
 determine how much it fhall redound to the Benefit of ourfelves, or others. 
 By no Means. In fo doing corrupt Chriflians have taken a very prefumptu- 
 ous, and unwarrantable Liberty. For this is manifeftly to invade the Divine 
 Prerogative, and to take out of his Hands a Work, which, in the Nature of 
 Things, is peculiar to himfelf alone ; and can belong to none, but to the 
 Judge of all the Earth ; who only knows the Hearts of all Men, and who 
 alone can truly adjulT: Rewards and Punifhments. He alone can fettle the Value 
 of any Virtue or Righteoufnefs ; and he alone muft appoint and beflow the 
 Benefits proper to honour it with : Nor has he given any Man either Capacity 
 or Authority to rate, or efl:imate the Goodnefs of other Beings, whether Men 
 or Angels, and then to affign the Benefits proper to be befliowed on others on 
 Account thereof: Nor is our Faith and Dependence in Revelation direfftd to 
 any other Worthinefs (befides the Goodnefs of God) but that of our blefled 
 Lord and Saviour Jefus Chrift. 
 
 130. And as the Juftnefs and Truth of Redemption clearly appears in this 
 Light; fo the Propriety of it is no lefs evident. Had our Redemption 
 been of a Civil Kind, it might have been effeded only by Power, or fuch cor- 
 ruptible Things as Silver and Gold: But it is of the Moral Kind -, and therefore 
 is moft properly effefted by Moral Means, Goodnefs and Obedience ; both with re- 
 
 fpeft to God and ourfelves. With refpe£t to God -, this is moft fuitable to 
 
 his perfeft Goodnefs, who delights in doing Good, and in multiplying Good- 
 nefs, and Beneficence among his Creatures •, whofe Wifdom turns even the 
 Sinfulnels of Men into an Occafion of Difplaying the moft perfect Holinefs, 
 
 H 2 and 
 
Why the Son of God employed to Redeem us. 
 
 and of furnifhing the moft powerful Motives to Piety and Obedience. With 
 
 refpedl to Us ; Redemption, in this Way, is moft properly adapted to our 
 Cafe, and to the defigned End, our eternal Salvation. For thus we are 
 taught the abfolute Necefllty and infinite Importance of Obedience, and ingaged 
 to if, in the moft effectual Manner •, being redeemed by Goodnefs and Love, 
 we have the moft perfect Example of Goodnefs and Love, and the moft power- 
 ful Inducement to exercife them towards others. And by Obedience, Good- 
 nefs and Love, we are moft properly prepared for the Ufefulnefs, Honours and 
 H.ippinefs of the heavenly State. Thus this noble Caufe is, in every Refpeft, 
 properly adapted to the beft and nobleft EfFecfts. And, upon the whole, it 
 muft furely be allowed, that it was perfedly congruous to the Nature of Things, 
 to found the Pardon of Sin, and the Gift of eternal Life upon that in ano- 
 ther, which in ourfelves is the only due Improvement of God*s Mercy, and 
 our only Qualification for Happinefs. 
 
 131. B UT how is it agreeable to the i7Tfinite Biftance there is between the mofi High 
 God, and Creatures fo low and imperfe£i, who are of no Confederation when compared 
 to the Immcnfily of his Nature, that he fhould fo greatly concern him f elf about oir Re- 
 demption? Anfwer. He who is all-prefent, all knowing, all-powerful, attends to 
 all the minuteft Affairs, in the whole Univerfe, without the leaft Confufion or 
 Difficulty. And if it was not below his infinite Greatnefs to make Mankind, 
 it cannoc be fo to take Care of them, when created. For Kind, he can pro- 
 duce no Brings more excellent than the Rational and Intelligent ; confequently, 
 thofe muft be moft worthy of his Regard. And when they are corrupted, as 
 thereby the End of their Being is fruftrated, it muft be as agreeable to hh 
 Greatnefs to endeavour (when he fees fit) their Reformation, or to reftore them 
 to the true Ends for which they were created, as it was originally to create 
 them. 
 
 132. BUT Jlill, why fhould a Being fo tranfcendently glorious as the Son of God, 
 the Heir of all Things, by whom he made the Worlds, the Brightnefs of his Gkry^ 
 and the exprefs Image of his Per fan, be employed in this Work ? Why muft the Tajk of a 
 •very difficult, and painful Obi. djeuce be impofed upon him, a Being tranfendently 
 glorious, in Favour of a Part of the Creation, fo inconfederalle as our World? Might 
 not an inferior Hand have been more proportionable to Creatures of a Rank fo mean and 
 inferior? Anfw. Righteoufnefs, Virtue, Obedience to God, and Beneficence to 
 his Creation, can be below the Dignity of none, but muft be the real Glory 
 and Excellence of any, and, indeed, is the ONLT Thing which can give 
 Excellence and Diftinction to any Being whatfoever. Moral Perfection, exer- 
 cifed and diffufcd through univerfal Nature, in Ads of Love, Goodnefs, and 
 Righteoufnefs, is the Glory of the fupreme Being. And the Father of all, 
 would have all Beings conformable to his own moral Excellency. For this 
 Reafon, it is, not only his Wifdom, but alfo his Goodnefs to exercife them all, 
 without Exception, in Truth, Virtue, Goodnefs, and every moral Perfecfion ; 
 in order to raife their Worth, and advance their Honour and Felicity. For 
 thofe Powers, which reft and terminate in themfelves, are folitary and barren j 
 thofe only are excellent, valuable, and deferving of Praife and BiefTing, which 
 are well employed, eminently ufeful, and produdlive of Good. 
 
 133. And as for Mankind's being a mean and inconfiderable Part of the 
 Creation, it may not be fo eafy to demonftrate, as we may imagine. The 
 Sin that is, or hath been, in the World will not do it. For then the Beings, 
 
 which 
 
Mankind may not be a mean Part of the Creation: 
 
 which we know ftand in a much higher, and, perhaps, in a very high Rank 
 of natural Perfeftion, will be proved to be as mean, and inconfiderable as our- 
 felves -, feeing they in great Numbers have finned. Neither will our natural 
 Weaknefs and Imperfefiion prove, that we are a mean and inconfiderable Part 
 of God's Creation : For the Son of God, when clothed in our Flefli, and in- 
 compaflTed with all our Infirmities and Temptations, loft nothing of the real 
 Excellency and Worth he poiTefled, when in a State of Glory with the Father, 
 before the World was. Still he was the beloved Son ol God, in whom he 
 was well pleafed. Befides, fince God may beftow Honours and Privileges as 
 he pleafes, who will tell me, what Preheminence, in the Purpofe of God, this 
 World may poffibly have above any other Part of the Univerfe ? Or what Re- 
 lation it bears to the reft of the Creation } We know that even Angels have 
 been miniftring Spirits to fome Part, at leaft, of Mankind. Who will deter- 
 mine, how far the Scheme of Redemption may exceed any Schemes of Divine 
 Wiidom in other Parts of the Univerfe.? Or how far it may affea the Improve- 
 ment and Happinefs of other Beings, in the remoteft Regions ? Eph. iii. lo, 
 I'd the Intent that now unto the Principalities and Powers in heavenly Places, might he 
 known by the Church the manifold Wijdom of God, according to the eternal Purpofe, 
 which he purpofed in Chrift j'efus our Lord, i Pet. i. 12, Which Things, that are 
 reported by them that have preached the Go/pel, the Angels defire to look into. It is, 
 therefore^ the Senfe of Revelation, that the heavenly Principalities and Powers 
 ftudy the Wifdom and Grace of Redemption ; and even increafe their Stock of 
 Wifdom, from the Difplays of the Divine Love in the Gofpel. Who can fay, 
 how much our Virtue is more, or lefs, feverely proved, than in other Worlds ? 
 Or, how far our Virtue may excel that of other Beings, who are not fubjefted 
 to our long and heavy Trials ? May not a Virtue, firm and fteady under our 
 prefent Cloggs, Inconveniences, Difcouragements, Perfccutions, Trials and 
 Temptations', poflibly furpafs the Virtue of the higheft Angel, whofe State is 
 not attended with ilich Imbaraffments? Do we know how far fuch, as fliall 
 have honourably pafled through the Trials of this Life, (hall hereafter be dif- 
 perfed through the Creation .? How much their Capacities will be inlarged ? 
 How highly they fhall be exalted .? What Power and Trufts will be put into 
 their Hand^? How far their Influence fhall extend, and how much they fhall 
 contribute to the good Order and Happinefs of the Univerfe ? Poftibly, the 
 faithful Soul, when difengaged from our prefent Incumbrances, may blaze out 
 into a Degree of Excellency equal to the higheft Honours, the moft impor- 
 tant and extenfive Services. Our Lord has made us Kings and Priefts unto 
 his God and Father, and we fhall fit together in heavenly Places, and rei^n 
 with him. To him that overcomes the Trials of this prefent State, he will 
 give to fit with him in his Throne. True, many from among Mankind fhall 
 perilh, among the vile and v/orthlefs, for ever: And fo fhai! many of the An- 
 gels. Thefc Confiderations may fatisfy us, that, poffibly. Mankind are not lb 
 defpicable, as to be below the Interpofition of the Son of God. Rather, the 
 furprizing Condefcenfions and Sufferings of a Being fo glorious fnould be an Ar- 
 gument, that the Scheme of Redemption is of the utmoft Importance •, and 
 that, in the Eftimate of God, who alone confers Dignity, we are Creatures ot 
 very great Confequence. Laftly, God by Chrift created the World ; and if it 
 was not below his Dignity lo create, it is much lefs below his Dignity to redeem 
 the World, which, of the tv;o, is the more worthy and honourable. 
 
 134. Thus 
 
All Means and Ends of Redemption fecured. 
 
 134. Thus I have endeavoured to explain and clear the Scheme of Re- 
 demption hy the Blood of Chrijl, or his fpotlefs Goodnefs and Obedience -, the 
 noblell; and moft acceptable Sacrifice any Being can offer to the fupreme Fa- 
 ther, the God of perfeft Goodnefs, Truth and Righteoufnefs. In which Me- 
 thod all the Means, and Ends of our Redemption are fecured, and our Salva- 
 tion is, in every Refped, fully provided for. For thus, i. Pardon and all the 
 Bledings of the Gofpel are freely given us. And yet, 2. Our Subjeftion, and 
 Obedience to God are well fecured. For, being founded upon the pertedt 
 Obedience of Cbrift, the Grace of Forgivenefs cannot prompt us to have in- 
 different Thoughts of the Authority of the Law of God, or of our Ojligati- 
 ons to obey him. 3. Thus the Luftre of Righteoufnefs appears among us in 
 the ucmoft Pcrteftion ; the Son of God having exercifed all God-like Love to 
 us, and all due Obedience to the fupreme Father -, and thus has fet before us 
 the moft perfedt and ingaging Example for our Imitation. 4. In this Way, 
 all proper Means are provided for our Lillruftion, Comfort, Direftion, and 
 for giving us the promifcd Inheritance. And, 5. The moft powerful Motives, 
 the Love of God, and of the Redeemer, the Promifes of the Gofpel, and the 
 Profpefts of Immortality, are propofed to animate our Obedience, Selfdenial 
 and Perfeverance. And thus, 6. A Perfon is conftituted to manage the great 
 Affairs of our Salvation, and to compleat our Redemption, who has demon- 
 ftrated himfelf to be altoge her worthy of the Office of Lord and Saviour-, 
 and who is made Head over all Things for the Church, having all Power given 
 him in Heaven and Earth, * 
 
 ^35- I 
 
 * And in moft, if not in all, of thefe fix Refpeds, Chrijl is faid to take aivay the Sin of 
 
 the IVorld, John i. 29 ; to redeem us from all Iniquity^ Tit. ii. 14 ; from a vain Con- 
 
 verfaticn^ I Pet. i. 18; to purge our Sins by himfelf, Heb. i. 4; to put away Sin by the Sa- 
 crifice of himfelf Heb. ix. 26 ; to bear our Sins in, or by, his own Body on the Tree, I Pec. 
 ii. 24. This laft Place feems to be taken from Ifai. liii. 4, 11, 12. Surely he has born our 
 
 Griefs, and carried our Sorrows. He fliall bear their Iniquities. He bare the Sins of 
 
 many. That the Apoftles did not underftand thefe Expreffions, as denoting the Imputa- 
 tion of our Sins tfi Chrift, is plain from St. Matthew's applying the ^th Verfe to our Sa- 
 viour's healing Difeafes, Mat. viii. 17. Obferve, 
 
 1. That Xii'J, which we render hath born, Ver. 4, 12, fignifies fo to bear, as to carry, 
 or take away. And in this Senfe it is, at leaft, fix times ufed by the Prophet Ifaiah, and 
 
 fo rendered in xhe Englijh BMe. Ifai. viii. 4, The Spoil of Samaria Jlia'll be taken 
 
 away, !<ii'' xv. 7, that which they have laid up f^all they carry away, xxxix. 6, 
 
 Jhall be carried to Babylon, xl. 24, the Whirlwind jhall take them away. xli. 
 
 16, the IFind fiall cv^my the?na.wzy. So Chap. Ivii. 13. Ixiv. 6, Our Iniquities 
 
 like the ^Find have tzk.cn us zv/zy. Gen. xlv'n. 30. Lev. x'l. 25,40. Nu?n. xv'i. 15. 1 Sam. 
 xvii. 34. Ezck. xii. 7. Dan. i. 16. &c. It is the Word which is ufed in the Cafe of the 
 Scape-goat, Lev. xvi. 22, j^nd the Goat jhall bear, or carry away, upon him all their Ini- 
 quities into a Land not inhabited. Signifying thereby the total Removal of Guilt from the 
 penitent Ifraelites. See alfo Exod. xxviii. 38. bear away the Iniquity. Lev. x. 17. Ifai. 
 xlvi. 4. Hence, as bearing Iniquity, in fome Cafes, is taking it away, the Word N'l:':, to 
 bear, frequently fignifies to forgive; and is fo tranflated. Gen. iv. 13. Margin, xviii. 24, 
 26. [fpare] ]. 17 Exod. xxxii. 32. xxxiv. 7. Num. xiv. 18, 19. Jo/h.xxW, 19. Pfal. 
 XXV. 18. xxxii. I, 5. Ixxxv. 3. Ifai. i. 14. ii. 9. 
 
 2. That the Word 7aD, which in Ifai. liii, 4, we tranflate carried [carried our Sorrows,"] 
 and Ver. 11, iear, [he Jhall bear their Iniquities,^ though a Verb but feldom ufed, will 
 
 alfo 
 
Christ or the Lord put for the Gospel. 
 
 135. I HAVE been the longer upon this Article, becaufe it is of Importance, 
 I fhould indeed have fhewn, that the Scripture Notion of Atonement exaftly fits 
 this Way of accounting for our Redemption hy the Blood of Chrijl. But that 
 would have fwelled this Work too much -, and what I have faid is fufficient for 
 my prefent Purpofe. However, it is my Defign to attempt to ftate and clear 
 the Scripture- Account of Atonement, if Health and Life be continued. 
 
 CHAP. IX. 
 
 Further RefieSitons upon the Gofpel. // is a Scheme for 
 reforing a^td promoting true Religion and Virtue. 
 Proved to be fo^ frofn our Saviour s Dijcourfes and 
 Parables. 
 
 136. \ ND as the whole Grace of the Gofpel is /« or by Chrijl, for this 
 ZA Reafon, CHRIST, or THE LORD, are frequently put for the 
 JL JL whole GOSPEL. Rom. ix. i, 3, I Jpe.ik the Truth in Christ. 
 1 could ivifo my felf acmred from Qvl^i's.'t. xvi. 7, In Cyikist before me. Ver. 8, 
 Beloved in the Lord: So Ver. 9, 11, 12, 13. 2 Cor. iii. 16, Nevcrthelefs 
 whin it [the vailed Heart ot the Jc'-Ji'5'\ fhall turn unto the Lord, [that is, the 
 Gofpel, in Contradiliinftion to MOSES, in the foregoing Verfe ; who in like 
 Munr.er, is put for the LAW, which was given by him.] Ver. 17, 'Nozv the 
 Lord is that Spirit, and where the Spirit of the Lord is, there is Liberty, 
 
 Ver. 18, Beholding as in a Glafs the Glory of the Lord, &c. Phil. iii. i. 
 
 Rejoice 
 
 alfo admit the Senfe of carrying off', or away, as a Porter carries a Burthen. Ifai. .xlvi. 4. 
 Even I tvill carry you off, or awa)-, and I will deliver you. 
 
 As the Iniquities anJ Tranfgreffions of the Children of Ifrael were put upon the Head 
 of ihe Scape-goat, and he carried off all their Iniquities, to lignifv that they were fully 
 pardoned. Lev. xvi. 21,22; fo the Lord laid upon our Saviour the Iniquities of us all ; 
 and he bare, or carried them away, Ifai. liii. 6, 11. Signifying that our Sins are fully 
 pardoned, and in every refpeft quite removed, by the Atonement of our Lord's Goodnefs 
 
 and Obedience ; as above explained. He tuas luounded for cur Tranjgreffions, ihe 
 
 Chaftifement cf our Peace [which was expedient to accomplifh our Peace, Reconciliation, 
 &C.J luas upon him, and with his Stripes we are healed, all our Diforders, fpiritual and 
 natural, are removed. 
 
 Thus the Cii..tion in Mat. viii. 17, {himfelf took [away] our Infirmities, and hare [car- 
 ried off] our S'.ekaejfes,) is very proper. For our Lord was then acting one Part of his 
 faving Work, which the Prophet Ifaiab fpeaks of, when he was removing the Griefs and 
 Sorrov/s of the People. Thus alfo the Senfe of 1 Pet. ii. 24, will be eafy, and ftand 
 thus ; His own felf bare away our Sins on bis owri Body on the Tree, that we being dead 
 unto, or r.uhei, .eparated from. Sin, being freed from the Guilt of Sm, Jhould live unto 
 Righteorfnefs. 
 
 l^ote i iKot.Qi, iCdTaffi, Mat. viii. 17, and awjiyy.iv, I Pet. ii. 24, will alfo admit the 
 Senfe of c.?; -j^?.^-, or taking away. Alat. v. 40, xv. 26. Rev. iii. 11. Afark XiV. 13. 
 Luke vii. n. 'John xn. 6. xx. 16. yf^; xxi, 35. Mat. xvW. i. Luke kxiv. s'i- 
 
Scheme i?/* Redemption pm-pofed before the World began* 
 
 Rejoice in the Lord. iv. 4. iv. i, S land f aft in the Lord, my dearly Beloved, 
 And in other Places. 
 
 137. It is further to be obferved ; that the whole Scheme of the Gofpel 
 in Chrijl, and as it (lands in Relation to his Blood, to Obedience unto Death, was 
 formed in the Council of God, before the Calling of Ahrahr.ni, and even before 
 the Beginning of the World. Afts xv. 18, JOtown unto God are all his Works 
 [the Difpenfations which he intended to advance] from the Beginning of the World. 
 Eph. i. 4, According as he hath chofen us in him [Chrifl] before the Foundation of 
 the PForld. [vfo KcnaCoMii K:>(ru>s. *] 2 Tim. i. 9, Who hrrh faved us and called us, 
 
 according to his own Parpofe and Grace, •which tioas given us in Chrift Jefus be' 
 
 fore the World began, -f- i Per. i. 20, Who [Chrift] verily was fore-ordained before 
 the Foundation of the World [■zrpo KitrxCoXw MiyfAv *] but was manifefi in thefc lajl Times 
 for you [Gentiles.] Hence it appears ; that the whole Plan of the Divine Mercy 
 in the Gofpel, in Relation to the Method of communicating it, and the Perfon, 
 through whofe Obedience it was to be difpenfed, and by whofe Miniftry it was 
 to be executed, was formed, in the Mind and Purpofe of God, before this 
 Earth was created. God, by his perfect and unerring Knowledge, fore-knew 
 the future States of Mankind ; and fo, before-appointed the Means, which he 
 judged proper for their Recovery. "Which Fore-knowledge is fully confirmed 
 by the Promife to Abraham, and very copioufly by the repeated Prediftions of 
 the Prophets, in Relation to our Lord's Work, and particularly to his Death, 
 with the End and Defign of it. 
 
 138. Again; it is to be noted, that all the fore-mentioned MERCT and 
 LOVE, Privileges and BlefTings, are granted and confirmed to the Chriftian Church 
 under the Sanftion of a COVENANT; [48] which is a Grant or Donation of 
 BleJfiHgs confirmed by a proper Authority. The Gofpel Covenant is eftablifhed by 
 the PROMISE and OATH of God, and ratified by the Blood of Chrifl, as a 
 Pledge and AiTurance, that it is a Reality, and will certainly be made good. 
 Mat. xxvi. 28, This is my Blood in the New Tefi:ament, or Covenant. Luke 
 xxii. 20, This Cup is the New Teflament, Covenant, in my Blood. 2 Cor. iii. 6, 
 Made us able Minifiers of the New Teftament, Cove n ant. Heb. vii. 22, Je- 
 fus made a Surety * of a better Teftament. Heb. viii. 6, He is the Mediator * of a 
 better Covenant efiablifhed upon better Promijes. viii. 8. ix. 15. xii. 24. xiii. 20. 
 
 Here Obf i. Jefus is the Surety, [^.r,wf\ Sponfor, * and Mediator [Mss-zth? *j 
 
 of the New Covenant, as he is the great Agent appointed of God to negotiate, 
 tranfaft, fecure, and execute all the Bltftings, which are conferred by this Cove- 
 nant. 2. That as the Covenant is a Donation or Grant of Bleflings, hence it 
 is, x\i-x\.THE PROMISE, or PROMISES, is fometimes put ior the Cove- 
 nant; as. Gal. iii. 17, The Covenant that was confirmed before, to Abra- 
 
 * Though Aiaf, and yjcvot ana-Jioi may have Reference to the Jcivifh Difpenfiition, yet 
 furely KuraCohn -Mtjux muit refer to the Creation of the World, 
 
 t See the laft Note upon Rom. xvi. 25. 
 
 * This is the only Place where our Lord is called a Surety, i-^yvm, or Sponfr; not our 
 Sponfor, or Surety ; but the Sponfor of the Ccvcnant. Now a Sponfor is one, who under- 
 takes for the Performance of a Promife. A Mediator, likewife, fecures the Acci'mplifh- 
 ment of promifed Bleflings. Thus (according to the Apoftle, Heb. vi. 17.) God made 
 ]iis own Oath the Mediator of the Promife to Abraham. EjW£«-/T£t<r£i' cf/.u, he mediator d 
 it, that is, fecured the AccomplUhment of it, by an Oath. 
 
Gospel proved to ^^ <3 Scheme for promoting Virtue. 
 
 has}}, of God in Cbrift the L/iw, which was 430 27arj after, cannot difanul, that 
 it fhould make the Promise of none Effect. For if the Inheritance be of the Laiv, 
 it is no more of Promise : But God gave it to Abraham ^^y Promise. Andfo 
 Ver. ig. Again, Ver. 21, Is the Law then againjl the Promises of God? Ver. 
 22. 3. That the Gofpel Covenant was included in that made with Abraham, 
 Gen. xvii. r, &c. xxii. 16, 17, 18. As appears from Gal. iii. 17, and from 
 Heb, vi. 13, When God made Promise to Abraham, becaufe he could fwec.r by no 
 greater, he iware by himfelf, &c. Ver. 17, He confirmed [iiJ-icmviriv, he media- 
 tor'dj /■/ by an Oath : T'hat by two immutable Things, the Promife and Oath of 
 God, we [Chriftians] might have Jirong Confolation^ who have fled for Refuge to lay 
 hold on the Hope fet before us. 
 
 139. But what fhouid carefully and fpecially be obferved, is this ; that the 
 Gofpel-Conftitution is a Scheme, and the mofl: perfeft and efFedtual SCHEME 
 FOR RESTORING TRUE RELIGION, and for PROMOTING 
 VIRTUE and HAPPINESS, that the World hath'ever yet leen. Upon a 
 profefied Faith in Chrijl Men of all Nations were admitted into the Church, 
 Family, Kingdom and Covenant of God by Baptifm ; were all numbered among 
 the jujiified, fanSifled, faved, chofen, called. Saints, and Beloved; were all of the 
 Flock, Church, Houfe, Vine and Vineyard of God ; and were intitled to the Ordi- 
 nances and Privileges of the Church ; had exceeding great and precious Promifes 
 given unto them, elpecially that of entering into the Rejl of Heaven. And in 
 all thefe BlefTings and Honours we are certainly very happy, as they are the 
 Things which are freely given to i/s of God, 1 Cor. ii. 12. But becaufe thefe 
 Things are freely given, without Refped: of any Obedience, or Righteoufnefs prior 
 to the Donation of them, is our Obedience and perfonal Righteoufnefs therefore un- 
 neceflary ? Or, are we, on Account of Benefits already received, fecurc of the 
 Favour and Bleffing of God in a future World, and for ever ? By no Means. 
 
 140. To explain this important Point more clearly, I fhall proceed as before, 
 [50, &€.] and fhew that thefe Privileges and Blefiings, given in general to the 
 Chriftian Church, are ANTECEDENT Bleffings, given indeed freely, with- 
 out any Refpect to the prior Obedience of the Gentile World, before they were 
 taken into the Church -, but intended to be MOTIVES to the moff upright 
 Obedience for the future, after they were joined to the Family and Kingdom 
 of God. Which Effedl if they produce, then our ELECTION, and Calling, 
 our Redemption, Adoption, &c. are made good : Then we work out our own Sal- 
 vation ; and become fo entitled to all the Bleffings promifed in the Covenant, 
 that they fhall be, not only a prefent Advantage, but fecured to us finally, and 
 for ever. Upon which Account I (hall call them Consequent Blefiir.gs-, be- 
 caufe they are fecured to us, and made ours for ever, only in Confequence of 
 our Obedience. But, on the other hand, if the Antecedent Bleffings do not pro- 
 duce Obedience to the Will of God ; if we, his chcfen People and Children, do 
 not obey the Laws and Rules of the Gofpel ; then, as well as any other wicked 
 Perfons, we may expeft Tribulation and Wrath ; then we forfeit all our Privi- 
 leges: And all our Honours and Relations to God, all the Favour and Promifes 
 given freely to us, are of no Avail -, we receive the Grace of God in vain, and 
 cverlafling Death will certainly be our wretched Portion. 
 
 141. That this is the great End of the Difpenfation of God's Grace to 
 the Chrijiian Church ; namely, to engage us to Duty and Obedience ; or, that 
 it is a Scheme for promoting Virtue and true Religion, is clear from every Part of 
 
 I the 
 
Christian Privileges oblige to Duty. 
 
 the New Teftament, and requires a large and particular Proof : Not becaufe 
 the Thing in itfelf is difficult or intricate -, but becaufe it is of great Importance 
 to the right Underftanding of the Gofpel, and the Apoftolic Writings ; and 
 ferves to explain feveral Points, which ftand in clofe Relation to it. As particu- 
 larly ; that all the fore-mentioned Privileges belong to all profefle4 ChriftianSy 
 even to thofe that fhall peri(h eternally. [112] For, 
 
 1. If the Apoftles affirm them of all Chriftians to whom they write j 
 
 2. If they declare fome of thofe Chriftians to be wicked, or fuppofe they- 
 might be wicked •, 
 
 3. If they exhort all to ufe them well, as they will anfwer it to God at the 
 laft Day ; 
 
 4. If they declare they fhall perifh, if they do not improve them, to the 
 purifying their Hearts, and the right Ordering of their Converfations j 
 then it mud be true, that thefe Privileges belong to all Ckrijiiaju, and 
 are intended to induce them to an holy Life. 
 
 MAT. V, VI, VIP'' Chapters, LUKE VI. 20, &c. 
 
 142. Here our Blefled Lord inftrufls his Difciples in that Temper of Mind, 
 and in thofe Rules of Aftion, which alone would qualify them for final Salva- 
 tion, and without due Regard to which, he aflures them, they fhould perifh 
 eternally. Obferve ; he addreffes them as his DISCIPLES, Mat. v. r, 2. 
 Luke vi. 20. He confiders them as the Salt of the Earth, Mat. v. 13 ; as the 
 Light of the World, Ver. 14. They owned him for their LOi^D, Luke vi. 46 j 
 they CAME to him, Ver. 47 ; they heard his Sayings, Mat. vii. 24, 26; and 
 
 God was their FATHER, Mat. vi. i, 4, 6, 9, &c. Thefe were their 
 
 PRESENT Privileges, by which they were obliged to various DUTIES; 
 which Duties he fuppofes they might negleft, and then, notwithftanding their 
 Privileges, they would be cad off in the FUTURE World. Mat. v. 13, 2'e 
 are the Salt of the Earth: But if the Salt have loft its Savour, wherc'-j.nih fljallit 
 be falted ? It is thenceforth good foi- nothing, hut to he cafl out, and to he trodden under 
 Foot of Men. Mat. v. 14, 2^e are the Light of the World; Ver. 16, Let your 
 Light (bine before Mitt. Luke vi. 46, And zvljy call ye me Lord, Lord, and do 
 not the Tilings which I fay ? Ver. 47, &c. Whofoever cometh to me, and heareth 
 
 my Sayings, and doth them, is like a Men which built an Houfe, and laid 
 
 the Foundation on a Rock, &c. But he that heareth and doth not, is like a Man, that 
 
 without a Foundation built an Houfe, againfl which the Stream did beat vehemently, 
 
 and immediately it fell, and the Ruin of that Houfe was great. 
 
 143. And that this is our Lord's Senfe, and a general Rule, he clearly de- 
 clares in this lame Di'courfe, Mat. vii. 21, 22, 23, Not every one that faith unto 
 me, [in this prefent World] Lord, Lord, [profeffing Relation to mt] floall 
 enter into the Kingdom of Heaven [at the laft Day :] But he that doth the Will of 
 my Father which is in Heaven. Many will fay to me in that Day, Lcrd, Lord, 
 have we not prophejied in thy Name, and in thy Name have cafl out Devils ? And in 
 thy Name have done many wonderful Works? (Luke xiii. 26. We have eaten and 
 drunk in thy Prefence, and thou haft taught in our Streets.) And then will I profefs 
 
 unto 
 
Good and Bad may /hare in Gospel Privileges. 
 
 unto them, I ne-ver knew * yau: Depart from me,' ye that work Iniquity. Here 
 our Lord evidently fuppofes, that the Enjoyment of very high Privileges, at 
 prefent, is confident with working Iniquity; and affirms, that if we zxt TVorkers 
 of Iniquity, how great foever our prefent Privileges are, we fhall be rejeifled in 
 the Day of Judgment. 
 
 143. t Mat. viii. 11, 12 -, Marry Jhall come from the Eafl andWeJl, and 
 
 floall Jit down with Abraham, Ifaac and Jacob in the Kingdom of Heaven : But the 
 Children of the Kingdom fhall be cajl out into outer Darknefs : 'There foall he Weeping 
 
 and Gnajhing of Teeth. This refers to the final Urao of Things: For outer 
 
 Darknefs, and JVeeping and Gnafhiug of Teeth, are, in all other Places, fpoken of 
 the final Punifhment of wicked Men in the Day of Judgment. See Mat. xiii. 
 42, 50. xxii. 13. xxiv. 51. XXV. 30. — Luke xiii. 28. And in this laft Place the 
 Exprefiions and Sentiments are nearly the fame, as in the Paflage under Confi- 
 deration. For thus it runs; Ver. 27, He floall fay, I tell you, I know you not 
 •whence you are ; depart from me all ye Workers of Iniquity. There fJjall be Weeping 
 and Gnnfloing of Teeth, -when ye [who now profefs Relation to me, Ver. 26.'\f3all 
 fee Abraham, and Ifaac and Jacob, and all the Prophets in the Kingdom of God, and 
 you yourfehes thruft out. And they floall come from the Eajl and the Wejl, and from 
 the North and the South, and fhall fit down in the Kingdom of God. Therefore both 
 thefe Places \fMat. viii. 11, 12, and 'L«,('f xiii. 28, however the latter, without 
 Difpute] refer to the final Ifiiie of Things •, and plainly fignify, that though 
 we now are the Children of the Kingdom of God, or belong to the Body 
 of his People in this prefnt World, which is our great Privilege, and the EfFeft 
 of God's mere GRACE; yet it is very poflible we may, in the World to come, 
 be caft out of God's Kingdom into outer Darknefs; while many, who do not at 
 prefent belong to his Kingdom, fliall hereafter be admitted into it. 
 
 144. Mat. xiii. 47, 48, 49 -, Again, the Kingdom of Heaven is like unto a 
 Net that was cajl into the Sea, and gathered of every Kind. Which, when it 
 was full, they drew to the Shore, and fat down, and gathered the Good into Veffels, 
 hut cajl the Bad away. So fhall it be at the End 0/ the World : The Angels 
 fhall come forth, and fever the Wicked from among the Just •, and f jail cajl them 
 into the Furnace of Fire, Sec. Here it is fuppofed, that the prefent King- 
 dom of God confifts of BAD and GOOD, WICKED and JUST. A wicked 
 Perfon may be a Member, and enjoy the Privileges of the Kingdom of God 
 in this World : But if he continues finally wicked, he fhall, notwithftanding 
 his prefent Privileges, in the End of the World, at the laft Day, be caft into 
 Perdition. 
 
 145. Mat. XX. i, 17 ; For the Kingdom of Heaven is like unto a Man that 
 
 is an Houfholder, which went out early in the Morning to hire Labourers into his 
 Vineyard. So when Even was come, the Lord of the Vineyard faid unto his Stew- 
 ard, call the Labourers, and give them their Hir'e, &c. The Vineyard 
 
 is the Church ; Jews and Chrijiians are the Labourers taken into it. This is their 
 prefent great Privilege, granted hy GRACE, without refpeft to antecedent 
 WORKS. But, now we are taken into the Vineyard, we fhall not receive our 
 HIRE at EVEN, (that is, in the Day of Judgment) unlefs we have done 
 the WORK.of the Vineyard. 
 
 I 2 146. Mat. 
 
 * For the Senfe of KNEW kt Note upon Rom. viii. 27. 
 
Bad and Good ?nay JJjare in Gospel Privileges. 
 
 146. Mat. xxii, 2, 15-, 7'y6^ Kingdom of Heaven is like unto a certain 
 
 King [God] v)ho made a Marriage for his Son, [our Lord] and fent forth his Ser- 
 vants to cali. them [the Jews'] who were [before] bidden to the Wedding, [and 
 
 now were called a fecond Time ;] and they zvoidd not come. Then faith he to his 
 
 Servants, the IVedding is ready, hut they who were bidden were not worthy : Go yi 
 therefore into the High-ways [among the Gentiles'] and as many as ye fhall find call 
 to the Marriage. So thofe Servants went out into the High-ways, and gathered together 
 all, as many as they found, both Bad afid Goou : And the IVedding was furni/lxd 
 with Guefts. And when the King came in to fee the Guefls, he faw there a Man 
 which had not on a Wedding-garment : And he faith unto him. Friend, how camefl thou 
 in hither, not having a Wedding-garment ? and he was fpeechlefs. Ver. 1 3, Then faid 
 the King to the Servants, bind him Hand and Foot, and take him away, and cajl him 
 
 into outer Darknefs : There fhall be Weeping and Gnafhing of Teeth. Hence ic 
 
 is evident, both BAD and GOOD, thofe who had, and thofe who had not, 
 the Wedding-garment, were taken out of the common World, into the Chriftian 
 Church, or Kingdom of Heaven ; or were CALLED to the Feaft, and admit- 
 ted to it, without refped to their former State of Idolary and Wicked nels. 
 But at the lad Day, when the King fliall come to infpeft the Guefts, (for the 
 King*s Coming in to fee the Guefts is at the Day of Judgment •,. as appears 
 from the Punifliment inflicted, Fcr. 13.) if any be found without the Wedding- 
 garment, or, not having acquired the Habits of Virtue and Holinefs,, by im- 
 proving the Privileges and BlefTings of the Kingdom of Heaven, notwithftand^ 
 rng his prefent Advantages and Honours, in being admitted to the Feafts, of 
 taken into the Church, he fhall be taken away, andcafl into outer Darknefs. 
 
 147. Mat. XXV. i, 14-, Then fhall the Kingdom of Heaven be likened 
 
 UKto ten Virgins, which took their Lamp,- and went forth to meet the Bridegroom. 
 And five of them were Wise, and five mr^ Foolish. They that were ^qcMcx took 
 their Lamps, and took no Oil with them : But the Wife took Oil in their Veffels. While 
 the Bridfgrocm tarried they all flumbered and flept, [namely, in Death. This re- 
 prefents their State between Death and the RefurreiStion.] And at Midnight- 
 there was a Cry made, behold, the Bridegroom cometh, go ye out to meet him. Then 
 all thefe Virgins arofe [at the Refurreftion] and trimmed their Lamps. And the. 
 Foolifti faid unto the'Wik, give us of your Oil, for our Lamps are gone out. Bui 
 
 the Wife anfzvered ; not fo ; but go ye and buy for yourf elves. And while 
 
 they went to buy the Bridegroom came, and they that were ready went in with him to 
 the Marriage, and the Door was fhut. Afterward came alfo the other Virgins, faying., 
 Lord, Lord, open to us. But he anfwered and faid, verily I fay unto you, I know 
 you not. Watch therefore, for ye know neither the Day mr the Hour wherein the Son 
 
 of Man COMETH. It is evident, this Parable points at the final liTue oF 
 
 Things. The ten Virgins reprefent all the Members uf the Church, or Kingdom 
 cf Heaven, in this World. Our being in 'that Kingdom, and having the Lamps 
 put into our Hands, and enjoying the Opportunity of procuring Oil, repre- 
 icnt our prefent Privileges, or the Means we enioy of purifying our Nature. 
 And thefe are freely given us by the Grace of God, without refpeft to our 
 prior WORKS. But having received them, it is our prefent Duty to improve 
 them to our Sandlification. Which if we do, we fhall be admitted to tha 
 Marriage ; that is, to the Happinefs of Heaven. But if we do not fo improve 
 them, we fhall, notwithftanding our prefent Privileges, be fhur out, or denied 
 Accefs to Life, and Happinefs. 
 
 148. Mat. 
 
UnfruiifuI'Bv^kiicn-Es in Christ pall be Burnt. 
 
 148. Mat. XXV. 14, 31-, Here the fame Difpenfation is explained, by 
 
 the Comparifon of a Man travelling into a far Country ; -u^ho called his own Ser- 
 vants, and delivered tint them his Goods: Aid unto one he gave five Talents, and to 
 
 another two, and to another one, He that had received five Taknts traded 
 
 and made them other five. And likewife be that had two gained other tivo. But 
 
 be that had received one, went and digged in the Earth, and hid his Lord's Money. 
 After a long Tifjje the Lord of thofe Servants com e t h, and reckons with them. Ver. 
 2 1 , His Lord faid unto bim, that had gained five Talents, and alfo to him, that had 
 gained two. Well done., good and faithful Servant, thou haft been faithful in a few 
 Things, I will make thee Lord over many Things ; enter thou into the Joy of thy Lord. 
 But unto him, that had hid his Talent in the Earth, his Lord faid, thou wicked and 
 SLOTHFUL Servant, Sec. And caft ye the unprofitable Servant into outer 
 
 Barknefs ; there fball be Weeping and Gnafoing of Teeth. In this Parable, our 
 
 Lord is the Man who travelled into the/^r Country, Heaven. His own Servants, 
 are the whole Body of Ckriftians. And it is our prefent great Privilege, that 
 we are his Servants, and have received Talents ; that is, various Capacities, 
 Means, and Advantages. Thefe Talents are the Gift of free GRACE, being 
 our Lord's Money, and not merited by any Works, or Obedience of ours. 
 But, having received thefe Talents, we are obliged to employ and improve 
 them. For at the laft Day, when our Zcr^fhall COME, he will enquire how 
 we have ufed them ; and then, the Servant, who has DONE WELL, fhall 
 be honoured and exalted. But the SLOTHFUL Servant, who hath DONE 
 nothing, or very ill, Ihall be condemned. To the fame Purpofe alfo is the 
 Parable of the Pounds, Luke xix. 12, 27. 
 
 149. [Mat. XXV. 32, to the End -, When the Son of Man fioall come in hi^ 
 
 Glory, before him jJoall be gathered all Nations; and he fljall feparate thetn 
 
 one from another, as a Sh'pherd divides his Sheep from the Goats, &c. Obferve 
 well •, the two foregoing Parables, of the Virgins and Talents, refer plainly to the 
 Church, or to fuch as are in the Kingdom of Heaven, or to thofe who are Chrift's 
 OWN SERVANTS, in a peculiar Senfe -^ and fhew, upon what Terms they 
 are favoured with Church-Privileges. But this Parable, of the Sheep and Goats, 
 refers to all Mankind, to ALL NATIONS; and fliews, how Cbr^ft will deal 
 in Judgment with the whole World ; thofe that are not, as well as thofe that 
 are, in the Church. Now, though this Parable is not for our prefent Purpofe, 
 yet we may from thence learn, (i.) That all Mankind without Exception have a 
 Rule of Duty. (2.) That all Men will be judged at the laft Day, in reference 
 to their prefent Conduft. (3.) That then it will appear, there have been righ- 
 teous Men among all Nations. (4.) That a righteous Man in any Nation, Chri- 
 fiian or Pagan, is one of Chriffs Brethren, Ver. 40. (5.; That righteous 
 
 Men, in all Nations, Chriftians or Pagans, are bleffed of God, and fhall be re- 
 ceived into his Kingdom, Ver. 34. (6.) That the finally Wicked and Im- 
 penitent in all Nations, Chriftians as well as Pagans, are curfed of God,, and 
 fhall go into everlafting Fire, Ver. 4.1.] 
 
 150. John xv. \, 6; I am the true Vine, and my Father is the Hufband'. 
 
 7nan. I am the Vine, ye are the Br anch es [99]. Every Branch in me that bear- 
 eth not Fniit, he taketh away : And every Branch that beareth Fruit, he purgeth it, . 
 that it may bring forth more Fruit. Now you are clean through the Word which 
 I have fpoken unto you. Abide in me, and I in you. As the Branch cannot bear 
 Fruit of itfelf except it abide in the Vine : No more, can ye except ye abide in met 
 
 I am 
 
Scriptures explalnmg and proving 
 
 1 am the Vi^^^, ye are the Branches: He that abide th in me, and I in him, the 
 fame bringeth forth much Fruit : For fevered from me ye can do nothing. If a Man 
 abide not in me, he is ca/i forth as a Branch, and is withered ; and Men gather them, 
 and call them into the Fire, and they are burned. Ver. 8, Herein is vy Father glori- 
 fied, that ye bear much Fruit, fo fkall ye he my Difciples. ^^er. 9, As the Father 
 hath loved me, fo have /_ loved you : Continue ye in my Love. If ye keep my Ccm- 
 
 tnandjnents, ye pall continue in my Loye. Here Chrijl, (chat is to fay, the 
 
 Church, or the Chriftian Community, which is planted upon, and profefles the 
 Faith and Doftrine of the Gofpel, i Cor. xii. 12, 27.) is the VINE, and par- 
 ticular Members of the Church are the BRANCHES; who are clean through 
 the Doiflrine which Chrijl has taught us. This is our prefent great Privilege, 
 and the EfFed of Chrifi's LOVE. But this will not fecure our final Salvation. 
 In order to that, we muft bring forth Fruit, and continue in Chriji's Love, by 
 keeping his Commandments : Otherwife, we fhall be taken away, and like ufelels 
 withered Branches, cajl into the Fire. 
 
 CHAP. X. 
 
 Gofpel Privileges., &c. the Means of rejloring true Religion., 
 and Motives to a good a?id virtuous Life. Proved to be 
 fo from the Apoftolic Writings. 
 
 iROM thefe Difcourfes, and Parables of our BlefTed Lord, we may 
 gather the Truth of the Particulars laid down [141.] "Which Par- 
 ticulars we fliall now prove more largely from the Apoftolic Wri- 
 tmgs. And, that it may done, as clearly and briefly as the Thing will allow, 
 I fhall ufe the following Abbreviations •, namely, [Prior State,] which fig- 
 nifies that the Texts, which follow, prove the State they were in, before their 
 Converfion to Chriftianity. Anteced.] Signifies, that the following Texts 
 fpeak of Antecedent Love, or Mercies. Reason.] The Texts, which give the 
 Reafon, or Caufe of thole Mercies •, namely ; the Grace of God. I)uty.] 
 The Texts, which fhew the Duties, to which we are obliged by the Aitecedent 
 Mercies. Conseq^] The Texts, which fpeak of the Eleffings, in this or the 
 other World, which fhall be given in Confiquence of the right Improvement of 
 thofe Mercies. Suppos.] Texts, which fuppofe, or affirm, that Chnjlians, 
 favoured with Antecedent Mercies, may be, or aftually are, wicked Abufers of 
 them. Account.] Texts, which prove our Accountablenefs to God, for the 
 Improvement or Non-improvement of thofe Mercies. Threat.] Texts, which 
 threaten final Perdition to wicked Chrijiians, who abufe Antecedent Mercies. 
 
 ROMANS, Chap. I. 6, 7. 
 
 152. PAUL, the Apoftle, writes to ALL the Chrijiians at Rome, without 
 Diftindion, as being called [y^} of Jefus Chrijl, Beloved of Cod, [114] 
 
 CALLED 
 
the true Scheme of the Gospel. 
 
 CALLED Saints ; [loi] as justified hy Faith, and having Peace with God; 
 as ftanding in the GRACE of the Gofpel, Chap. v. i, 2 ; as alive [81] from 
 the Dead, Chap. vi. 13, &c. [Duty] Chap. vi. 4, 12, &c. Walk in Newnefs of' 
 Life. Let not Sin reign in your mortal Body. Tield yourfelves unto God. Chap. xii. 
 I, &c. I befeech you therefore. Brethren, by the Mzkci-es of God, that ye 
 frefent your Bodies a living Sacrifice, holy, acceptable unto God, which is your reafon- 
 able Service. [Account.] Chap. xiv. 10, 12, TVe flMll all Jland before the Judg- 
 ment Seat of Chrifl. Every one of us /hall give Account of hirafelf to God. 
 
 [Sup.]xiii. II, 12, 13, 14, It is high Time to awake out of Sleep; let 
 
 lis therefore cafl off the Works of Darkncfs ; let us not walk in Rioting and Drunk- 
 
 ennefs, in Cha-mbering and Wantonnefs, in Strife and Envying. Make no Prcvi^ 
 
 fion for the Flefh to fulfil the Lufls thereof, viii. 13, For if ye live after the Flefh, 
 [Threat.] ye fhall die hereafter: % But if ye through the Spirit do mortify the Deeds 
 of the Body, [Cons.] ye fhall live. 
 
 I. II. CORINTHIANS. 
 
 153. Both thefe Epiftles were wrote to the fame Perfons. 
 
 Prior State.] The Body of Chrijlians at Corinth had been idolatrous Gen- 
 tiles, Chap. xii. 2 -, Te know that ye were Gentiles carried away unto thofe dumb 
 Idols, even as ye were led. 
 
 154. Anteced.] But after their Converfion to Chriflianity (i Cor. i. 2. 
 2 Cor. I. I.) they were the Church of God, [107] sanctified [100] in 
 Chriftjefus, called [79] Saints. [loi] Ver. 4, The Grace [115] of God 
 was given them by Jefus thrift ; Ver. 5, 6, 7, They were enriched with the mi- 
 raculous Gifts of the Spirit; (xiv. 18, I thank my God, 1 fpeak with Tongues 
 more than you all.) Ver. 9, They were called into the Fellowfhip of Jefus Chrifl ; 
 Ver. ro, n, &c. (x. 14,) The Apoftle frequently owns them for his BRE- 
 THREN, dearly beloved; Ver. 18, They were among the Saved [78], in Op- 
 pofition to the inhdel Gentiles, who were lost •, Ver. 30, Of Him are [82 *] 
 ye in Chrift Jefus. Chap. iii. 9, Te are God's Husbandry, [99] ye are God's 
 Building [102]. Ver. 16, (2 Cor. vi. 16.) Te are the Temple [102] of 
 God. Ver. 23, Te are Chrift's. Ciiap. v. 7, I'e are unleavened, [that is, with 
 regard to the State into which they were put by the Gofpel, according to the 
 Profeffion, Principles, Means, Bleffmgs, End and Defign of v;hich, they were un- 
 leavened, or purged from all Wickednefs.] Chap. vi. 11, Te are washed, 
 \_ioo*'\-\ ye are sanctified, \_iqo'\ ye are justified, in the Name of the 
 Lord Jefus, and by the Spirit of -our God. Ver. 15, Tour Bodies are the Members of 
 Chrift. Ver. 19, Tour Body is the Temple of the Holy Ghoji which is in, or among, 
 you, [in it*s miraculous Gifts and Operations.] Ver. 20, Te are bought [78] 
 with a Price. Chap. vii. 14, Tour Children are not uncle an, [100 J] but 
 holy. [loi] Ver. 23, Te are bought [78] with a Price. Chap. x. 17, They 
 
 % MiAAsT: ajT'iwio-KJ/u, ye Jhall hereafter die; meaning, in the World that is to 
 come. 
 
 + Te are waJJjed, is here of the fame Import Wiih purged from his old Sins, 2 Pet. i. 9. 
 And ii. 22, the Sow that was v/ashed, is an apoftate ChrijUan. The Jnuijh Church is 
 faid to be WASHED, when it was BORN, Ezek. xvi. 4, 9. 
 
64 Scriptures explaming and proving 
 
 Chap, "were all Partakers of that one Bread in the Lord's Supper, xii. 13, By one Spirit 
 X, they were all baptized into one Body. Ver. 27, They were the Body of Chnji, and 
 ^.^^■^v^V^^ Members in particular, xv. i. They had received the Gofpel, and. fiord in it. 2 Cor. 
 vi. 17, 18. vii. I, They had the Promife of God's bring thtw FATHER, [82] 
 and they his SONS znd D^4UGHT£RS ; taat is, GoJ was then Father, and 
 they his Sons and Daughters; for they had in PofTs-ffion the Grant, or Promife, 
 of this honourable Relation. 
 
 All thefe Bleffings, and happy Relations, are affirmed of the whole Body 
 of the Corinthian Chrtfiians, without Exception, or Diftindion. 
 
 155. Reason.] i Cor. i. 4, The Grace [113] of God was given them ly 
 Jefits drift. 
 
 156. Duty.] The foregoing Bleflings and Privileges will appear to be Mo- 
 tives to Virtue and Obedience, if we confider the following PafTages. i Cor, 
 V. 7, 8, Purge out therefore the old Leaven, -j- that ye may be a 7icw Lump, as ys 
 are unleavened. For even Chrift our Pajfover is facrificed for us. Therefore let us 
 keep the Feqft [of a Chriftian Life] not with old L°aven, neither with the Leaven of 
 Malice and IVickednefs ; but with the unleavened Bread of Sincerity and Truth, vi. 1 S, 
 
 19, 20, Flee Fornication. Tour Body is the Temple of the Holy Ghoft, and 
 
 ye are bought with a Price : Therefore glorify God in your Body, and in your 
 
 Spirit, which are Gods, ix, 24, 27, They which run in a Race, run all, 
 
 but one receives the Prize. So run [in the Cbriflian Courfe] that ye may obtain. 
 And every Man tiMt ftrives for the Maftery is temperate in all Things : Now they do 
 it to obtain a corruptible Crown, but we an incorruptible. I therefore fo run, not as 
 uncertainly : So fight I, not as one that beateth the Air : But 1 keep under my Body, 
 and bring it into Subje^ion : Left by any Means, when I have preached to ethers, I 
 }n\felf fhould be a Cajl-away, or Reprobate. % iv. 16, 1 befeech you be y^ Followers 
 of me. XV. 58, My beloved Brethren, be ye ftidfaft, unmoveable, always abounding 
 in the Work of the Lord, 1| xvi. 13, 14, Watch ye, ft and faft in the Faith, ^uit you 
 like Men, be ftrong. Let all your Things be done in Charity. 2 Cor. v. 1 5, Chrift 
 died for all, that they which live, ftjould not Hi-NCH forth [after they have em- 
 braced Chriftianity] live unto themfelves, but unto 'him which died for them, and rofe 
 
 again. 
 
 t Thoush, according to the Profeflion, Principles, Means, Bleflings, End and Defign 
 of the Gofpel, thev were unleavened, or tvnjhed, purged and faniiifed, yet the Apoftle 
 here fuppofes there was among them the old, heathenifh Leaven of Malice and JVickednef-, 
 which it was their Duty to purge out. This is clearly explained in Exek. xxiv. 13, Be- 
 caufe I have purged thee, [by the Inftruftions, Means and Motives afforded for that Pur- 
 pofe,] and thou iv aft not purged [by a due Improvement of them J thou fhalt not be purged 
 from thy Filthinefs any more, tilt I have caufed my Fury to pajs upon thee. 
 
 X Paul was not cajl away, or reprobate, but wa?, at that Time, of the Remnant ac- 
 cording to the EUaion of Grace, Rom. xi. i, 5. And yet, had he not kept under his 
 Body, he. notwithftanding his Gifts and Preacliing, as an Apoftle, he would have be- 
 come a Caft-away, or Reprobate, in the Day of Judgment. 
 
 II The Corinthians h?id received the Gofpel, and jLod in it; (i Cor. xv. i.) which Gof- 
 pel, as appears from the whole Chapter, was this ; that Chrilt will raife us from the Dead, 
 and give us eternal Life. And this Gofpel is a Motive to engage us to be /iedfq/l and 
 unmoveable, always abounding in the Work of the Lord ; forafmiuh as we knnv that our La- 
 hour fhall not be in vain in the Lord. 
 
the true Schea^e of the Gospel. 65 
 
 agcan. vi. i,. We hefeech you alfo that ye receive not the Grace of God in vain. * Ch a i 
 vii. r. Having therefore thefe Protnifes [that God is your FATHER^ and you his X. 
 Sons and Daughters'] let us cleanje ourfehes from all Ftlthivefs of Fltjh and Spirit^ per- '^>'V^ 
 feSling Helinefs in the Fear of God. 
 
 K CoNSE<i.] 
 
 * It is worth our while to obferve; that in 2 Cor. v. 20, 21. vi. i, 2, 3. the Apo- 
 ftle gives us a Specimen of the Apoftolic Manner of Addrefs to two different Sorts of 
 People. I, To the unconverted Gentiles. 2. To thofe who had already embraced 
 Chriltianity. 
 
 I. That he fpeaks to the unbelieving Gentiles in Chap. v. 20, 21, is evident ; becaufe he 
 is fpeaking of God's reconciling the World to himfelf by Chrifi, Ver. 19, To wit, that 
 ■God was in Chriji reconciling the World unto himfelf, not imputing their Trefpajfes unto them ; 
 arid hath committed unto us, Apoftles, the Word of Reconciliation. The World, or this 
 World, commonly, if not always, in the Apoftolic Writings, when applied to the Men 
 that are in the World, fignifies the unconverted Heathens. See, particularly, i Cor. v. xo, 
 II. xi. 32. And, RECONCILE, [KaTaAi2(7<r(a] when fpolcen of //;^ /^arW, fignifics f/;(7;;|-- 
 ing Men from Heathenifm, to the faith of the Gofpel. Rom. v. 10, For if when WE, 
 Chriftians, were Enemies, idolatrous Gentiles, we were RECONC ILE D, or changed, 
 to God by the Death of his Son : Much more being now a£lually RECONC ILE D, we Jhall 
 he finally faved by his Life. Confequently, he could not, as our Tranflators fuppofe, ad- 
 drefs the Chriftians at Corinth, when he faith, Ver. 20, Now then we are Ambaffadors for 
 Chriji, as though God did hefeech [you] by us ; we pray [you] in ChriJT s Stead be ye recon- 
 ciled unto God. Our Tranflators have inferted [you] twice in this Verfe ; as if the Apoftle 
 was fpeaking to the Corinthians : But [you] is not in the original Greek; and the Corinthians, 
 to whom he writes, were already reconciled to God, or changed from Heathenifm to the 
 Faith of the Gofpel; they had received the Grace of God, Chap. vi. i. And therefore in 
 this Verfe he gives a Specimen of their Manner of Preaching to the unconverted, unrecon- 
 ciled Gentiles. Noiv then we are Ambaffadors on the Behalf of ChriJl, as though God did 
 hefeech, or intreat, by us, we pray, we beg, on the Behalf of Chri/l, be ye recon- 
 ciled, [or changed from your Enmity and Idolatry,] unto God. In fuch Lan- 
 guage the Apoftles addrefTed, and intreated the Gentile World. He adds, Ver. 21, the 
 grand Argument, which they urged to inforce this Intreaty : For he, God, has made him 
 to be Sin for us who knew no Sin, that we might be made the Right eoitfnefs of God in him. 
 As if he had faid, " God by a furprizing Scheme of Wifdom and Mercy, appointed his 
 " only begotten Son, who was in a State of the higheft Excellency, and Glory, to fink 
 " into a State of Suffering, and even to die, in order to lay a proper and juft Foundation 
 " for the Pardon and Salvation of a finful and apoftate World." After this Manner the 
 Apoftles preached to the unconverted Gentiles. 
 
 II. The Apoftle alfo gives us a Specimen of their Preaching to fuch as the Corinthians, 
 who had already embraced Chriftianity ; Chap. vi. I, 2, 3, And working together, (I and 
 my Fellow-labourer Timothy, Chap. i. i.) lue moreover intreat [kxi is emphatical] that 
 YOU receive not the Grace of God in vain. The Corinthians had received the Grace of 
 God ; and therefore the Apoftle, and the IMinifters of the Gofpel, did not exhort them 
 to be reconciled unto God ; but, not to receive h\s Grace in vain. And then, as before, 
 he fubjoins the grand Argument, to perfuade Chrijiians to make a right Improvement of 
 the Grace and Privileges they had received. For he faith, (explaining the blefTed State of 
 the Church, or People of God) / have heard thee in a Time accepted, and in the Day of 
 Salvation have ffuccoured thee : Behold, take good Notice, O Chriftians, now is the ac- 
 cepted Time, behold, now is the Day of Salvation. As if he had faid ; " Chriftians, you 
 " are in the happy State of Pardon, in which God has promifed to hear your Prayers, to 
 " fupply you with all needful Succour and Strength, and to carry you on to Perfection. 
 " Heaven (hines and fmiles upon you. Therefore, make a due Improvement of the 
 «' glorious Opportunity." Thus the Apoftles and Minifters of the Gofpel preached to 
 
 fuch, 
 
Scriptures explaining and proving 
 
 157. C0NSEQ_] Performing the foregoing Duties they were fure of further 
 Bleflmgs. I Cor. i. 8, Jeftis Chrifl will ejlabiifh you unto the End', that ye may be 
 
 blamekfs in the Day of our Lordjefus Chrih. xv. 58, For as much as 
 
 ye know that your Labour is not in vain in the Lord. 2 Cor. iv. 1 7, For our light 
 
 j^j^ion, works for us afar more exceeding and eternal Weight of Glory, xiii. 1 1, 
 
 Be ferfe5i, be of good Comfort, be of one Mind, live in Peace ; and the God of Peace 
 will be with you. 
 
 158. Suppos.] But they might, and fome of them aftually did, negleft 
 their Duty in a very grofs Manner, i Cor. i. 11, There are Contentions, Ep/Zsf, 
 among you [which are Works of the Flefli, Gal. v. 19, 20, 21.] iii. 3, Whereas 
 there are among you Envying and Strife, and Divifions, are ye not carnal and walk as 
 Men? V. II, If any Man who is called a Brother [83] be a Fornicator, Cove- 
 tous, an Idolater, a Railer, a Drunkard, or an Extortioner, vi. 8, Tou do wrong., 
 uifiKt^li, and defraud, and that je/w Brethren [83]. x. 6, 15, Lttjl net af- 
 ter evil Things, as they [our Fathers, the Jews, in the Wildernefs *] alfo lufted. 
 
 Neither be ye Idolaters as were fome of them; neither let us commit Fornicationy 
 
 neither let us tempt, provoke, Chrifl, neither murmur ye as fome of them 
 
 alfo murmured, and were deflroyed of the Deflroyer. Now all thefe Things happened 
 unto them for Enfamples, and they are written for our Admonition. * Wherefore let 
 bim that Hands i" [in the Chriftian Faith] take heed left he fall [into thofe Sins, 
 
 and under the Wrath of God.] My dearly Beloved, flee from Idolatry, xi. 
 
 18, '^'i,. They eat and drank unworthily in the Lord's Supper, and were guilty of 
 
 the 
 
 fuch, as had already embraced Chriflianity. And it is evident, they confidered all pro- 
 fefled ChriJIians, without Exception, as in a State of Grace. It is the great Happinefs 
 of all profefTed Chriftians, that they have received the Grace of God. But this will not 
 abfolutely fecure their final Savation. For the Grace of God is a Motive to Virtue; and 
 if they do not fo improve it, they receive it in vain, and (hall perifli for ever. See other 
 Inftances of the like Apoftolic Manner of preaching to Chriftians. 2 Cor. vi. 16, 17, 18, 
 vii. I. Heb. iii. 6, 7, &c. xii. 22. — 25; 28, 29. Jam. i. 18, 19. I Pet. i. 2, 3, 4, &c. 
 13, &c. 23, &c. ii. I ; 7, he. II, &c. 2 Pet. i. 3, 4, 5, 6, &c. I John ii. 12, — 17, 
 And in other Places. 
 
 * The Apoftle's Argument in this loth Chapter, Ver. I, 15, ftands upon this Foun- 
 dation ; that our prefent ChriJIian Privileges and State bear a Correfpondence to the State 
 and Privileges of the antient Jews. Now, faith he, JLL cur Fathers, the Ifraelites, ivere 
 under the Clcud, and ALL pajfcd through the Sea, and ivere ALL baptized into Mofes in 
 the Cloud and in the Sea ; and did all eat the fame fpiritual Meat ; and did all drink 
 the fame fpiritual Drink :. (For they drank of that fpiritual Rock that folloived them: And 
 that Rock was Chriji.) But ■with many of them God was not rvell pleafed : For they were 
 everthroivn in the Wildernefs. Noiv thofe 'things were OUR Examples: And therefore ALL 
 of us, Chrijlians, without Exception, do enioy all the common Honours, Encouragements, 
 Advantages and Bleflings of a peculiar People, as well as a L L the Ifraelites did. And 
 further ; as many of the Ifraelites, notw.ithfianding their Privileges, were wicked, and for 
 their Wickednefs were deftroyed, and fell fhort of the promifed Land ; even fo, if we 
 Chrijlians do not take care to improve cur Privileges; if v.e commit Sin, as they did, we 
 fhall, after their Example, perifh, and fall fhort of the heavenly Canaan. Therefore, 
 the Apoftle exhorts, Ver. 12, Let him that thinks he Jiands, in the prefent Privileges and 
 Bleflings of the Gofpel, take heed leji he fall into eternal Perdition, by milimproving 
 fhem. 
 
 f The Senfe of .foy.ia [think, fern'] in feveral Places, efpecially here, and Heb. iv. r, is 
 fo nice, and difficult to fettle, that I reckon the cleareft Way of r^endering the Words is 
 to confider this Verb as a Kind of Expletive. 
 
the true Scheme of the Gospel. 
 
 the Body and Blood of tf^e Lord. xv. 34, Aivake to Righteoufnefs , and Jin not ; for 
 fame of you have not the Knowledge of God: I fpeak this to your Sbatne. 2 Cor. 
 xi. 3, / fear lefl by any Means, as the Serpent beguiled Eve through his Subtilty, fo 
 your Minds Jhoiild be corrupted from the Simplicity that is in Chrifl. xii. 20, 21, / 
 
 fear leN ii^hen 1 come I fha'll not find you fuch as I uould: LeSi there he Debates, 
 
 Envyings, Wraths, Strides, Backbitings, Wbifperings, Swellings and Tiimidts : And left, 
 when I come again, my God will humble me among you, and that I f^all bewail many 
 which have finned already, and have not repented of the Unckannefsy and Fornication^ 
 and hifcivioufnefs which they have cmnmitted. 
 
 159. Account.] For their good or bad Behaviour they were accountable 
 to God, and obnoxious to his Judgment, i Cor. x. 22, Bo we provoke the 
 Lord to Jealoufy? Are we Wronger than he? xi. 30, 31, For this Caufe [becaufe 
 you eat and drink unworthily in the Lord's Supper] many are weak and fickly 
 among you, and minyflcep. For if we would judge ourfelves, we foould not he judged. 
 2 Cor. V. 10, For we muif all appear before the Judgment-feat cf ChriH, that 
 every one may receive the 'Things done in the Body, according to that he hath done, 
 whether it be Good or Evil. 
 
 160. Threat.] And for their Wickednefs, unrepented of, they fhould 
 
 as certainly perifh, as any other Sinners upon Earth, i Cor. vi. 9, The 
 
 Unrighteous fhall not inherit the Kingdom of God. * Be not deceived with any Profef- 
 fions you make, or Privileges you enjoy : Neither Fornicators, nor Idolaters, nor 
 AMterers, nor Effeminate, nor Abufers of themfelves with Mankind, nor Theives, nor 
 Covetous, nor Drunkards, nor Revilers, fhall inherit the Kingdom of God. xi. 32, 
 When we are judged we are chaflened of the Lord, that we fiould not be condemned 
 with the World. [This fuppofes, wicked Chriffians will, at laft, be condemned 
 with the Heathen World.] 
 
 K 2 161. From 
 
 * Inheriting the Kingdom of God, plainly refers to final Salvation ; or being adlually 
 pofTeffed of the Glory of Heaven. Now the Apoftle affirms, that the Corinthian Chrijlians 
 were wajlied, fanSlified and jujlified, Ver. 11, And fuch were fomeof you: But ye are 
 waQied, hut ye are fanftlfisd, but ye are juftified in the Name of the Lord Jefus, arid by 
 the Spirit of our God. And yet, in Fer. 8, he charges them with the aggravated Crime 
 of Injuftice, or Unrighteoufnefs : Nay, you do tvrong, [a.hK&,ri, ye deal unrighteoufly] and 
 defraud, and that your Brethren, to whom you profefs the higheft Love and FTJendfliip. 
 Butjie aflures them Fer. 9, that the Unrighteous, oiIikoi, fuch as they were, Jhould not in- 
 herit the Kingdom of God. Hence it appears ; that, according to the Apoftolic Way of 
 fpeaking and judging, Perfons who are wafied, Janltified, and jujlified may, neverthelefs, 
 be wicked, and excluded from Heaven. Which makes it very evident ; that when the 
 Apoftle affirms, that the Corinthians were the Church of God, called Saints, fanclified in 
 Chriji Jefus, wajhed, jujlified, he. he means, they were fo in a Senfe common to all 
 Chrijlians, without Exception ; namely, as they had a general Pardon of all pad Sins, as 
 they were taken into the prefent temporary and preparatory Family and Church of God, 
 and enjoyed all proper Means, and powerful Motives to purify themfelves, and to live ho- 
 lily. Which they were ftrongly obliged to do, as ever they hoped to obtain eternal Life. 
 For, if they continued ftill to live in Fraud and Injuftice, they would certainly periih with 
 other Workers of Iniquity. And therefore Mr. Pyle has very clearly expreffed the Senfe 
 of Ver. II, thus; " To fuch Vices as thefe, many of you Corinthians were addided in 
 *' your Heathen State. But by becoming Chri/tians, being baptized into the Faith of the 
 " Gofpel, and by the Endowments of the Holy Ghofi conferred on you, you were cleanfed 
 " from the Guilt, and received Pardon of them all ; and fo are indifpenfably obliged, for 
 *• the future, to renounce and forfake the Pradice of them." 
 
68 Scriptures explaining and proving 
 
 Chap. i6i. From all this it appears ; that the Corinthian Chriflians are afErmed by 
 X. the Apoftle, to be the Cljurch of God, wajhed, fanSfiJied, juHified, called Saints, 
 God's Hujbandry, Building, 'Temple, bought with a Trice, to have God for 
 their Father, and to be his Children, in a Senfe which muft take in the whole 
 Body of Profeflbrs, good and bad •, and even in a Senfe confiftent with their 
 final Perdition. Confequently, that the Grace, they had received, was not to be 
 refted in for final Salvation, any further, than that it was made the Principle of 
 ■i pious and virtuous Life. 
 
 GALAriANS. 
 
 162. The Galatian Chriflians had been idolatrous Gentiles, Chap. iii. 8, 14, 
 iv. 8, IFhen ye knew not God, ye did Service unto them which by Nature are no 
 Gods. 
 
 16^. But after they were converted to Chriftianity, the Apoftle affirms, 
 (i. 2.) that their feveral Societies were Churches; Ver. 4, That ChrisJ gave him- 
 felffor their Sins ; Ver. 6, They were called into the Grace of ChriH; Ver. 11, 
 Were Brethren -, [83] iii. 2, 3, 5,' Had received the Spirit, begun in the Spi- 
 rit ; Ver. 26, They were all the Children [82] of God by Faith in Chrifl 
 Jefus; Ver. 27, They had put on ChriTt ; Ver. 29, They were Christ's, Abra- 
 ham's Seed, rtW Heirs \^s] according to Promife; iv. 5, 6, They had received the 
 Adoption 0/ Sons, and God had fent forth the Spirit of his Son into their Hearts ; 
 Ver. 7, They were Heirs of God by ChrisJ ; Ver. 9, They knew God, or ratherj 
 were known of God. 
 
 164. Duty.] v. 6, In Jefus Chrifl, neither Circumcijion availeth any Thing, 
 nor Uncircumcifion, but Faith which works by Love. Ver. 1 3, By Love ferve one 
 another. Ver. 16, IValk in the Spirit. Ver. 24, 25, They that are Chrifl' s have 
 crucified the Flefh, with the Affelticns and Lufls. If we live in the Spirit, let us alfo 
 walk in the Spirit, vi. 9, Let us not be weary in Well-doing. * 
 
 165. Cons.] vi. 8, He that foweth to the Spirit, fJjall of the Spirit reap Life. 
 everlafling. Ver. 9, For in due Seafon we fhall reap, if we faint not. Ver. 1 6, . 
 And as many as walk according to this Rule, Peace be on them, and Mercy. 
 
 166. Sup PCS.] The Apoftle, through the whole Epiftle, fuppofes thefe 
 Galatians in great Danger of fi?i!jhing in the Flefh, iii. 3; Oi falling from Grace, , 
 and of having Chrifl become of no Effe5l unto them, v. 4 ; That they did, or 
 might, btte ofid devour one another, Ver. 1 5 ; That they were in Danger of ful- 
 filling the Lufl of the FlefJy, Ver. 16; That they might be deftrous of Vain-Oioryy 
 provoking one another, envying one another, Ver. 26. 
 
 167. Threat.] Chap. v. 19, 21, fhcy which do the Works of the Flefh, JhaW 
 not inherit the Kingdom of God. vi. 5, Every Man Jhall bear his own Burden. 
 Ver. 7, 8, Be not deceived, O Galatians, God is not mocked: For whatfoever a Man 
 foweth, that Jhall be alfo reap. For be that foweth to the Fkjh, fi:)aU of the FlefJj reap 
 Corruption, 
 
 EP HE, 
 
 * Let us not be zveary in We ll-doing, /Jr in due Time -we /hall reap, if we faint 
 not. Hence it appears, we are to go through a Courfe of Well-doing, in order to 
 our reaping eternal Life; which we (hall not obtain, if we fai?ii, or are weary inJVELL-: 
 DOING, 
 
/Be true Scheme of the Gospel. 
 
 EVUESIA-NS. 
 
 168. PriorState.] ii.1,2,3. You were dead in trefpaffes and Sins, wherein 
 IN Time past * ye walked according to the Courfe of this World, [according to the 
 Cuftom of the Heathen World,] according to the Prince of the Power of the Air % 
 the Spirit that now worketh in the Children of Difokdiejice, f [the Heathen.] Among 
 whom we all had our Converfation in Times past, * in the Lufls of cur FlefJj, ful- 
 filling the Dejires of the Flefh, and of the Mind \ and were Children by Nature of 
 Wrath, even as other Heathens. Ver. 11, 12, Wherefore remember that ye being 
 7«TiM.ES PAST * Gentiles in the Flcjh, who are called Uncircumcifion by that 
 which is called the Circumafion in the Flefh, made by Hands ; that at that Time ye 
 were without Chrifl, being Aliens [24] from the Commonwealth of Ifrael, and 
 Strangers from the Covenants of Promife, having no Hope, and without God in the 
 World. Ver. 17, Ye were afar off. Ver. 19, Strangers [24] and Fo- 
 reigners. V. 8, 2'~e were fometime Darknefs. * 
 
 169. Anteced.] i. I, 3, 4, 5, To the Saints [loi] at Ephefus, and 
 
 to the Faithfid in Chrifl Jefus. The God and Father of our Lord Jefiis Chriji has bleffed ' 
 us with all fpiritual Bleffoigs in heavenly Places in Chrifl : According as he has choszn 
 [yy] us in him before the Foundation of the World; having predejlinated us to the Adop- 
 tion of Children by Jefus Chrifl to htmfelf Ver. 7, In ChriJI ive have Redemption- 
 through his Blood, the Fcrgivenefs of Sins. Ver. 11, In whom alfo we have obtained 
 an Inheritance, being predefiinated according to the Purpofe of him, who worketh all 
 
 Things after the Counfel of his own Will. Ver. 13, In whom alfo, after that 
 
 ye believed, ye were fealcd with that holy Spirit of' Promife. ii. 5, 6, God, even 
 when we were dead in Sins, hath quickened us together with Chrifl (by Grace [113] 
 ye are SAV^\>. [78]) And hath raifed us up together, and made us fit together in 
 heavenly Places in Chrifl Jefus. Ver. i o, We are his Workmanfhip, created [81] 
 in Chrifl Jefus. Ver. 13, Now ye who fometimes were afar oif, are made nigh [105] 
 by the Blood of Chrifl. Ver. 16, Who has reconciled us unto God in one Body with 
 the Jews. (iii. 6.) Ver. 18, For through him we both have an Accefi by one Spirit 
 imto the Father. Ver. 19, Now therefore ye are no mor^e Strangers and Foreign- 
 ers, but Fetlow-cniz-EKS [94] with the Saints, and of the Hovshold [84] 
 of God; Ver. 20, And are built upon the Foundation of the Apoflles and Prophets, Je- 
 fus Chrifl himfelf being the chief Corner-flone. Ver. 22, In whom you alfo are builded 
 together for «« Habitation [102] of God, through the Spirit, v. S, Te were 
 fometimes Darkneft, but now are ye Light in the Lord. 
 
 170. Reason.] i. 5, Having predefiinated us according to the Pleafure of 
 
 his Will, Ver. 6, To the Praife of the Glory c/ /{?« Grace, [i 13] whereby he has 
 made us accepted in the Beloved. Ver. 7, According to the Riches of his Grace. 
 
 Ver. 
 
 ♦ Time pojl.] This Phrafe points to their Gentile State. See 1 Pet. ii. 10. iv. 3, and 
 the Note upon Rom. v. 6. 
 
 ■^ Children of Difobedience, are unbelieving Heathen, in'Contradiftinftion to Chrijiians; 
 ■who are obedient Children, or, as it is in the Greek, Chi.'dren of Obedience, I Pet. i. 14. 
 
 * Darknef, is another Charader of the i/^a^A^Tz State ; Co!, i. 13, IVIjo has delivered., 
 us from the Power of Daxkntk. 1 Thef v. 4, 5. AGs xxvi. 18. Rom. xiii. 12. 2 Car. vi. 14^ 
 Ephef, V. II. vj. 12. \.Pit.\\. 9, 
 
Scriptures explaining and proving 
 
 Ver. 9, According to his good Pleafure, which he has furpofed in himfelf. Ver. ii. 
 Being predeftinated according to the Purpofe of him, u'ho ixorh all Things after 
 the Counfel of his own Will. ii. 4, God, who is rich in Mercy, [113"! for his 
 great Love [113] wherewith he has loved us, even when we were dead in Sins, has 
 quickened us together with Chrifl ; by Grace ye are saved. [78] Vr.r. 7, That in 
 the A-^es to come he might fhew the exceeding Riches of his Grace, in his Kindnefs to- 
 wards us in Jefus Chrijl. For hy Grace ye are saved through Faith, and 
 that not of yourfelves, it is the Gijt of God: Not of Works, [a 13] fo that no Man 
 can boafl. iii. 11, According to the eternal Purpofe which he purpofed in ChrJfi Je- 
 fus our Lord. [137] 
 
 171. Tht Ephefians "fitre happy in t\\^{t Privileges, conferred upon them by 
 the pure Mercy, Grace and Love of God, without refpedt to any JVorks of Righ- 
 teoufnefs they had done, in their Gentile State. Thus they were faved, through 
 Faith only, without Works. But would they be finally faved without Works of 
 Obedience and Righteoufnefs ? By no Means. So far from that, that thefe Privi- 
 leges were Means and Motives to engage them to good Works ; which ^W Works 
 are the very End, for which they were, by the Grace of God, brought into 
 the forefaid bleffed Condition. And therefore, the Apoftle earneftly exhorts 
 them to all Manner of Holinefs -, which would have been needlefs, had their 
 
 final Salvation been fecured by their being chofen, predeftinated, faved by Grace, &c, 
 
 172. Duty.] i. 4, He has c\\okn us, that we fJoould be holy. Ver. 12, 
 
 Being predeftinated that we ftjould be to the Praife of his Glory, ii. 10, For 
 
 we are his Workmanjhip, created in Chrift Jefus unto good Works, which God hath 
 before ordained, [when he laid the Plan of our Redemption] that we fhould walk 
 in them. iv. i, 2, 3, I therefore, the Prifoncr of the Lord, befeech you that ye walk 
 worthy of the Calli-hg wherewith ye are called, with all Lowlinefs and Meek- 
 nefs, with Long-fuffering, forbearing one another in Love. Ver. 17, This I fay 
 therefore, and teftify in the Lord, that ye henceforth [in your Chriftian State] 
 walk not as other Gentiles walk, in the Vanity of their Mind, having their Under- 
 ftanding darkened, being alienated from the Life of God, &c. Ver. 22, 23, 24, 
 That ye put off, concerning the former Converfation, the old Man, which is corrupt ^ 
 
 and that ye put on the new Man, which after God is created in Righteoufnefs^ 
 
 and true Holinefs. Ver. 25, Wherefore, putting away Lying, fpeak the Truth. 
 
 Ver. 26, Be ye angry, and Jin not. Neither give Place to the 'Devil. Ver. 28, Let 
 him that fiole, fteal no more. Let no corrupt Communication proceed out of your Mouth, 
 Sic. V. I, 2, Be Followers of God as dear Children ; and walk in Love. Ver. 3, 
 Fornication and all Uncleannefs, or Covetoufnefs , let it not be once named among you, as 
 becomes Saints. Ver. 8, Te were fometimes [in Heathenifm] Darknefs ; but now 
 [in your Chriftian State] are ye Light in the Lord: Walk as Children of Ught. 
 Ver. 1 1, And have no Fellowfhip with the unfruitful Works of Ttarhiefs. 
 
 173. Suppos.] From thefe earneft Admonitions it is evident, t\\t Ephefians, 
 though they were chofen, predeftinated, &c. might ftill live in Heathenifh Wicked- 
 nefs •, as alfo from his exhorting them to take unto them the whole Armour of God, 
 that they might be able toftandin the evil Day, and having done all to ftand, &c. Chap, 
 vi. II, &c. Which fuppofes they had Enemies to engage with, by whom they 
 might pofTibly be overcome, and ruined for ever : As he tells them, 
 
 174. Threat.] v. 5. 6, For this ye know, that no Whoremonger, nor unclean 
 Perfon, nor covetous Man, who is an Idolater, hath any Inheritance in the Kingdom of 
 Chrift^ and of God. Let no Man deceive you, into the Commiflion of thofe 
 
 Sins, 
 
the true Scheme of the Gospel. 71 
 
 Sins, mih vain Words : For becaufe of thefe Things the Wrath of God Cometh upon the Chap. 
 Children of Difokdience ; * and will come upon you alfo, if you pradife fiich X. 
 Wickednefs. 1,^^'V'v. 
 
 PHI LIPP lANS. Chap. I. 
 
 175. Anteced.] Ver. i, To all theSAims in Chrifl Jefus at Phillppi. 
 
 Ver. 3, 5, I thank God for your Fellowship in the Gofpel. ii. 12. iii. i. iv. i,. 
 
 My Beloved; ?«>' Brethren, dearly Beloved, ii. 13, God works in [zmon^ 
 
 you both to will and to do; [that is, God had fupplied them with all proper Means, 
 and Motives, to engage them to a faithful Difcharge of their Duty, and was 
 ready to fupply them with Strength to enable them to do it.] 
 
 176. Reason.] ii-. 13, Of his Good-will. [That is, upon the Foot of 
 
 Good-will, t/Tsp EuJ'oKia.t, or free Grace, God was working among them to will 
 and to do. Which Grace is not confidered, as what would in itfelf abfolutely 
 fecure their final Salvation -, but as a Motive to Obedience, without which, 
 they could not be faved : As appears from Fer. 12, £5?c.] 
 
 177. Duty.] ii. 12, 16, Wherefore, my Beloved, as ye have always 
 
 obeyed, not as in my Pre fence only, hut now much more in my Abfence ; work out 
 your own Salvation [or one another's Welfare] with Fear and Trembling ; that is, 
 with Care and Attention. [For it is God which works in, or among you, both to 
 will and to do of his Good-will.'] Do all Things without Murmur ings and DifputiJigs : 
 That ye may be blamlefs and harmlefs, the Sots of God without Rebuke, in the Midft 
 of a crooked and perverfe Nation, amen; whom ye Jhine * as Lights in the World ; 
 
 holding forth the Word of Dfe. i. 9, 10, 11, 1 pray that your Live may abound 
 
 more and more, in Knowledge and in all Judgment ; that ye may approve Things that 
 are excellent; that ye may be sincere, and without Offence till the Bay of Chrifl ; 
 being fUled with the Fruits of Righteousness, which are by Jefus Chnji unto the 
 Glory and Praife of God. iv. 4,. Rejoice in the Lord [136]. Ver. 6, Be careful 
 for nothing : But in every Thing by Prayer and Thankfgiving let your Rcqucjls be made 
 
 known unto God. Ver. 8, Finally, Brethren, whatfoever Things are true, -honefi, 
 
 jufi, pure, lovely, of good Report ; if there be any Virtue, and if 
 
 there be any Praife, think of thefe Things. 
 
 178. CoNSEQ_] i. 6, Being confident of this very Thing, that be who has begun 
 a good Work in you, will perform it until the Day of Jefus Chrifl. iv. 7, 9, And 
 the Peace of God, which pajfes all Underiianding, flrdl keep your Hearts and Minds 
 through Chrifl Jefus. Thofe Things which ye have both learned and received, end 
 heard and feen in me, do : And the God of Peace fhall be with you. 
 
 179. Suppos.] ii. 16, Holding forth the Word of Life; that I may rejoice in 
 the Day of CHRIST, that 1 have not run in vain, neither laboured in vain. [His 
 riinni/ig and labouring plainly refer to his Preaching the Gofpel among them. 
 Therefore, he evidently fuppofes j that the Philippians might not be obedient to 
 the Gofpel ; (though they were then SAINTS in Chrifi Jefus) and that, if 
 they were not obedient, in the DAT OF CHRIST it would be found, that 
 the Apollle's Labours among them were loft and ineffeftual : Becaufe the Philip- 
 pians 
 
 _ __=_______ . 
 
 * Children of Difobed.] An Epithet of the Heathen World, Eph. ii. 2, 3. 
 
 * Te Jhbie, that is, ought to fhine. Duty is frequently expref="d in the prcfeiu Tenfe. 
 See Col. iii. 8. Heb. xiii, 14. [244] 
 
Scriptures explabiing and proving 
 
 plans would fail of eternal Salvation,] And of himfelf he faith, iii. 13, 14, 
 Brethren^ I count not myfelf to have apprehended : But this one 'Thing I do, forgetting 
 thofe Things which are behind, and reaching forth unto thofe Tlnngs which are before^ 
 I prefs towards the Mark for the Prize of the high Calling of God in Chrifl Jefus. 
 Here the Apoftle tells us, his attaining to the RefurreSfion of the Dead, in the beft 
 Senfe, mufl: be the EfFefl: of his diligent Perfeverance in the Chriftian Life ; 
 and that this fhould be a Rule to all Chriftians. In this all fhould agree -, and, 
 agreeing in this, fhould not differ about other Things, which they may not un- 
 der ftand, Ver. 15, 16. 
 
 COLOSS lANS. 
 
 i8o. Prior State.] i. 27, The Apoftle fuppofes they had hetnGEN'- 
 T'lLES; Ver. 21, Sometime alienated and Enemies [24] in their Mind by 
 wicked IVorks ; iii. 7, Walking in Fornication, Uncleannefs, &c. while they lived 
 among the Children of Difobedience. 
 
 i8i. Anteced.] i. 2, They were Saints, and faithful Brethren [83] 
 in Chrijl ; Ver. 5, The Hope of the Gofpel was laid up for them in Heaven ; Ver. 
 12, They were made meet, or counted worthy, to be Partakers of the Inheri- 
 tance [85 in the Note] of the Saints [loi] in Light : Being delivered from the 
 Power of Heathenifh Darknefs, and tranjlated into the Kingdom of God'j dear Son; 
 Ver. 14, In whom they had KsAtm^non through his Blood, even the Forgivenefs of 
 Sins; Ver. 21, They were fometime, [in their Heathen State] alienated and Ene- 
 mies, but now Chriff had reconciled [94] them in the Body of his Flefh, 
 
 through Death ; Ver. 27, Chrisi was in, or among, them, the Hope of Glory, 
 
 ii. 6, They had received Chrifl Jefus the Lord; Ver. 11, 14, They were cir- 
 
 cumcifed with the Circwmcifion made without Hands, in putting off the Body of the Sins 
 of the Fief}:, by the Circumcifion of ChriH : Buried with him in Baptifm, wherein alfo 
 tliey were rifen with him, tln-ough the Faith of the Operation of God, who has ratfed 
 him from the Dead. And them being dead in their Sins, and the Uncircumcifion of 
 their Fleflo, ^rti^Goi^ quickened together with ChriH, having forgiven them all Tref- 
 pajfes, blotting out the Hand-writing of Jewifh Ordinances that was againf} them, and 
 hindered their Admittance into the Church upon Gofpel Terms-, iii. 3, By the 
 Profeffion and Principles of the Gofpel, they were dead to this World, and 
 their Life was hid with Chri§i in God, in Hope that when Chrif}, who is our Life 
 floall appear, then they alfo fhould appear with him in Glory; Ver. 9, They had />«/ 
 off the old Man with his Deeds ; and had put on the new Man, which is renewed 
 in Knoivledge, after the Image of him that created [81] him; Ver. 12, They 
 were Elect [77] 0/ God, Holy [loi] flW Beloved •, [114] Ver. 15, They 
 were called in one Body. 
 
 182. Duty.] i. 9, 12, IVe ceafe not to pray for you, and dejire 
 
 that ye might be filled with the Knowledge of his Will, in all Wifdom and fpirituai 
 Underffanding : That ye might walk worthy of the Lord [136] unto all plecfmg, be- 
 ing fruitful in every good Work, and increofing in the Knowledge of God ; Hrength- 
 ened with all Might, according to his glorious Power, unto all Patience and Long-fuf- 
 fering with Jcyfulnefs ; giving Thanks unto the Father. Ver. 22, Tou hath ;6f re- 
 conciled [changing you from Heathenifm to Chriftianity, and forgiving 
 your Sins, for this End] to prefent you holy and unblameabk, and unrepfoveahle in' 
 ■ji his Sight, [at the last Day.] ii. 6, As ye have therefore received ChriSf J efus 
 
 the 
 
the true Scheme of the Gospel. 
 
 tU Lord, fo walk in him. iii. i, 2, If ye, or fince ye, then are rifen with ChHftt 
 feek thofe Things which are above, where Chrift filteth on the Right Hand of God. Set 
 your AffcElion on Things above, and not on Things on the Earth. For ye are dead, &c. 
 Ver. 5, Mortify therefore your Members, which are upon the Earth; Fornication, Un- 
 deannefs, inordinate Jffciiion, &c. In the which ye alf walked fometime, that is, when 
 you were Heathens . Ver, 8, Bui NOW, you have embraced the Gofpel, you 
 alfo pit off, that is, it is your 'Duty to/<7/ cff allth:fe. Anger, Wrath, Malice, &c. 
 Ver. 9, Lie not one to anoiher, feeing that ye have put off the old Man with his Deeds. 
 Ver. 12, Fut on therefore (as the Elect of God, Holy and Be loved) Bowels of 
 Mercies, Kindnefs, Humblenefs of Mind, &c. to the 7th Verle of the 4ch Chapter. 
 
 183. CoNSE(i_] iii. 24, Knowing that of the Lord ye /hall receive the Reward of 
 /^^ Inheritance. [85] 
 
 184. Suppos.] i. 23, If ye continue in the Faith, grounded and fettled, and be not 
 moved away from the Hope of the Gofpel. Ver. 28, Whom [Chrift] we preach, 
 warning every Man, and teaching every Man in all Wifdom ; that we may frefent 
 every Mm perfeSl in Chrifl Jejus. ii. 4, This I fay, left any Man fhould beguile 
 you with enticing Words. Ver. 8, Beware left any Man fpoil you. Ver. 18, Let 
 HO Man beguile you of your [final] Reward. All this fuppofes, they might pof- 
 fibly be fpoiled, and beguiled of eternal Happinefs ; and therefore the Apoftle 
 earneftly cautions and warns them, that he might, in the loft Day, prefent them 
 perfe5i in Chrijl Jefus. In which Day, he tells them, 
 
 185. Threat.] iii. 25, That he that doth wrong, fhall receive for the Wrong 
 which he has done : and there will then be no RefpeSl of Perfons. For, Ver. 6, on 
 Account of Fornication, Uncleannefs, &c. againft which he cautions them, the 
 Wrath of God comes upon the Children of Difobedience, whoever they be, and there- 
 fore, would come upon them too, if they were guilty of fuch Wickednefs. 
 
 All this makes it clear, i. That their being 5d/'w/j, reconciled, quickened toge- 
 ther with Chrift, Ele£f, Holy and Beloved, would not, of itfelf, fecure their final 
 Happinefs. 2. That thefe Honours and Privileges were in order to their dif- 
 charging their feveral Duties as Chrijiians. 3. That they might, tho* Ele5i, 
 Holy and Beloved, negleft thofe Duties, and fall into Sin. 4. And that if they 
 did, they fhould perifh. Confequently, their being reconciled, quickened together 
 with Chrift, Elect, Holy, Beloved, &c. muft refer to their External State, as they 
 were taken into the Family and Kingdom of God, and vefted with the Privi- 
 leges thereof. 
 
 I. II. THESSALONIANS. 
 
 Both thefe Epiftles were wrote to the fame Perfons. 
 
 186. Prior State.] They had been idolatrous Gentiles, i Thef i. 9, 
 
 When we entered in unto you, and preached the Gofpel, ye turned unto God from 
 IDOLS, ii. 14, 2''e have fuffered like Things of your own Countrymen, the Gen- 
 tiles of Theffaly, even as the Churches of God in Judca have of the Jews. 
 
 187. Anteced.] I Thef I. i. They were become, by embracing the Chri- 
 ftian Faith, the Church, or Congregation, [107] of the Theffalonjans in 
 
 God the Father, and the Lord Jefus Chrift. 2 Thef. i. i. i Thef. i. 2, 4, / 
 
 give Thanks to God always for you, knowing. Brethren beloved, your Elec- 
 tion of God; or knowing. Brethren, Beloved of God, your Eledtion. Ver. 8, 
 
 And ye became Followers of us, and of the Lord, having received the Word. Ver. 9, 
 
 L Te,^ 
 
Scriptures explaining and proving 
 
 Te turned to God from Idols, ii. 12, God has called you to his Kingdom and 
 
 Glory. V. 4, 5. Te, Brethren, are not i« Darkness, ye are all Children of 
 
 //?>(? Light, and the Children of theT^AY : we are not of the Night, nor of Bark- 
 nefs. Ver. 9, God has not appointed us to Wrath., hut to obtain Salvation by our Lord 
 J e fits Chrifl. Ver. 27, / charge you by the Lord, that this Epijile be read unto all 
 the HOLY Brethren, [ioi, 83] 2 Thef. ii. i'^, 14, tVe are bound to give 
 'Thanks alway to God for you. Brethren, Beloved of the Lord, [114] becaufe God 
 hath from the Beginning [perhaps from the original Settlement of the Covenant 
 with Abraham,'] chosen you to Salvation, thro" SanSlification of the Spirit, and Be- 
 lief of the Truth ; whereunto he called you by our Gofpel, to the obtaining of the 
 Glory of our Lord Jefus Chrifl. Thefe were their great Honours and Privi- 
 leges, intended to ingage them to a holy and virtuous Life ; as follows, 
 
 188. Duty,] i Thef. ii. 12, Walk worthy of God, who has called you to his 
 Kingdom and Glory, iii. 12, 13, And the Lord make you to increafe and abound in- 
 Love one towards another, and towards all Men, even as we do towards you : To the 
 end he may flablifh your Hearts unblameable in Holinefs before God, even our Father^ 
 at, or unto, the Coming of our Lord Jefus Chrijl with all his Saints. * iv, 
 I , 6, We befeech you. Brethren, and exhort you by the Lord Jefus, that as 
 
 ye have received of us how ye ought to walk, and to pleafe God, fo ye would abound 
 more and more. For ye know what Commandments we gave you ly the Lord Jefus, 
 For this is the Will of God [in ELECTING and CALLING you,] even your 
 
 Santlification, that ye fhoidd abflain from Fornication, &cc. Ver. 9, 12, As touch-- 
 
 ing brotherly Love, ye need not that I write unto you ; for indeed you do it, but " 
 
 / befeech you. Brethren, that ye abound mere and more ; afid that yefludy to bs quiet,, 
 and to do your own Bufmefs,^ &c. v. 6, Let us not fleep as do others^ [the Heathen,. 
 Ephef. ii. 3. v. 14.] but let us watch a?id be fober. Ver. 8, Let us, who are of the 
 Day, he fober, putting on the Breafi-plate of Faith and Love, and for^ an Helmet the 
 Hope of Salvation. Ver. 23, And the very God of Peace fanSfify you wholly : and I' 
 pray God your whole Spirit and Soul and Body be preferved blamelefs unto the Coming. 
 OF OUR Lord Jefus Chrift. * 2 Thef. i. 11, 12, We fray always for you, that 
 our God would count, or make, you wortljy of this Ca lling, and fulfil all the good 
 Pie afire of his Goodnefs, and the Work of Faith with Power. That the Name of our 
 Lord Jefus Chrifl may be glorified in you, and ye in him, according to the Grace of our 
 God, and the Lnrd Jefus Chrifl, beftowed upon you. ii. 14, &c. Te are called 
 to the obtaining of the Glory of our Lord Jefus Chrifl. Therefore, Brethren, Jlani 
 fafl, and hold the Traditions, which ye have been taught. Now our Lord Jefus Chrift y. 
 and God even our Father, which has loved [113] us, and given us everlajling Con- 
 flation, and good Hope through Grace, comfort your Hearts, and flablifh you in every 
 good Word and Work. 
 
 189. CoNSECi.] I Thefiv. 17, We fhall for ever be with the Lord, v, 23, 
 
 24, The God of Peace fanciify you wholly, Faithftd is he who calleth you, 
 
 ■who alfowill do it, 2 Thef i. 4, 5, 7, 10, Tour Perfecutions and Tribulations, are 
 a manifeft Token of the righteous Judgment of God, that ye may be counted worthy of 
 
 the 
 
 * Hence it appears ; That the happy State of a Chriftian is not determined, or fixed, 
 till the Coming of our Lord. In the mean while, he has a State of Trial to go through, 
 in order to his being fanSiified, and found blamelefs at our Lord's Coming. Which the 
 Apoftle prays might be the Cafe of the Thejfaknian Chrijlians. 
 
the true Scheme of the Gospel. 
 
 the Kingdom of God, for 'which ye fuffer. Seeing it is a righteous 'thing with God,—' 
 to recompenfe — to you who are troubled. Rest [86] with us, when the Lord Jefus 
 
 jhall be revealed from Heaven, with his mighty Angels, when he fhall come to he 
 
 glorified in his Saints, and admired in all them that helteve, in that Day. iii. 3, 
 The Lord is faithful who fhall jlablifJj you, and keep you from Evil. 
 
 190. Suppos.] I Thef. ii. 11, 12, We exhorted and charged every one of 
 
 you, that ye would walk worthy of God, iii. 5, 8, 1 fent to know your Faith^ 
 
 left by fame Means the Tempter have tempted you, and our Labour be in vain. For 
 now we live, if ye fland fajl in the Lord. iv. 7, 8, God hath not called us unto 
 Uncleannefs, but unto Holinefs. He therefore [among you] that defpifes [the Rules 
 of our holy Calling,] defpifes not Man, but God, who has alfo given unto us his holy 
 Spirit. V. 6, Therefore let us not fleep as do others [the Heathen ;] but let us watch 
 and be fiber. Ver, 14, We exhort you. Brethren, warn them that are unruly among 
 you. 2 Thef. iii. 4, We have Confidence touching you, that ye both do, and will do 
 the Things which we command you. Ver. 6, Now we command you. Brethren, in the 
 Name of our Lord Jefus Chrifl, that ye withdraw yourfelves from every Brother 
 that walks diforderly. Ver. 1 1 , For we hear that there are fame which walk among 
 
 you diforderly, Ver. 13, 14, 15, But ye. Brethren, be not weary in Well-doing. 
 
 And if any Man obey not our Word by this Epiftle, note that Man, and have no Com- 
 pany with him, that be may be afhamed ; yet count him not as an Enemy, but admonifh 
 him as a Brother. [83] 
 
 191. Account.] i Thef. iv. 8, He [among you] that defpifes, defpifes not 
 Man, hut God, to whom he is accountable for his wicked Conduft ; as appears 
 from 
 
 192. Threat.] Ver. 6, Let mm among you go beyond and defraud his Brother 
 in any Matter ; hccaufe that the Lord is the Avenger of all fuch, as we alfo have 
 forewarned you, and tefiified. 
 
 CHAP. XI. 
 
 A Continuation of the Proof from the ApofloUc Writings., 
 that Gofpel Privileges^ Sec. are Motives to a good and 
 virtuous Life, 
 
 I. TIMOTHT. 
 
 193. ^"^ H AP. I. 5, The End, or Defign, of the Commandment, * [the Gof- Chap. 
 
 R pel] is to produce Charity, out of a pure Heart, and of a good Con- XI. 
 
 ^»^ fcience, and of Faith unfeigned. Ver. 9, 10, 11, The Law is made 0'"V'V_. 
 
 for the Lawlefs and Difobedient, for the Ungodly and Sinners, for Unholy and 
 Profane, &c. and if there he any other Thing that is contrary /a sound Doc- 
 
 L 2 TRINE, 
 
 * nafayfifjas. The Gofpel is alfo fignified by si'roAa, Commandment, 2 Pet, ii. 
 
 21. 
 
Scriptures explaining and proving 
 
 TRINE, accor^ng to the glorious Gospel of the hleffei God, ijohich is committed to 
 my Charge. Obf. The Gofpel, P««/ preached, forbids, and condemns all Wick- 
 ednefs, as rertainly as the Law itfelf. iv. 8, 'Tis Godliness, which in the 
 Gofpel, has f,&^ Promise of the Life that now is, [of prefent Bleffings,] and of 
 that zvhich is to come. vi. 3, The Words of our Lord Jefus Chrijl are "wholefome 
 Words, and his DoSlrine is according to Godliness. 
 
 194. TI MOT H r wzs a MAN OF GOD, Chap. vi. 11 ; J Mini/ler of 
 fejiis Chrifl, iv. 6 ; And therefore, one of a higher Rank in the Church : But 
 he fhould finally fave himfelf, and them that heard him, by exercifmg himfelf unto 
 Godlinefs, being an Example of the Believers in Word, in Converfatton, in Charity, 
 
 in Spirit, in Purity. By taking heed unto himfelf, and his Bcltrine, Ver. 7, to 
 
 the End. He was called to eternal Life % but he would lay hold of it, fo 
 
 as to fecure it finally, by following after Righteoufnef, Godlinefs, Faith, Love, Pa- 
 tience, Meeknefs : and by fighting the good Fight of Faith, vi. 11, 12. Ver. 
 
 17 — 19, Charge them that are rich in this World. He fpeaks of profefled Chri- 
 
 fiians, who were fVer. 2.) Brethren, faithful, and beloved, [114] Partakers of the 
 Benefit, that is, of the Favour and Bleffing of God in Chrift. And yet he muft 
 charge thofe not to be high-minded, ncr trufl in uncertain Riches, but in the living 
 God ; to do good, that they might be rich in good Works, ready to difiribute, willing 
 to communicate ; laying up in Store for themfehes a good Foundation againft the Time 
 to come, the future World, that they may lay hold on eternal Life. Plainly inti- 
 mating, that if they were not rich in good Works, notwithftanding their prefent 
 Honours and Privileges, they would want a good Foundation, as to the World 
 to come, and would not lay hold on eternal Life, fo as finally to obtain it. 
 
 II. TIMOTHY. 
 
 195. Chap. I. 9, Timothy, with the Apoftle, and other Chriftians, was 
 saved, [78] and called [79] with an holy Calling, not according to his or their 
 Works, but. according to Goa's own Purpofe and Gkacs., [113] which was given 
 us in Chrijl Jefus before the World began. [137.] And Timothy was chosen to be 
 a Soldier, ii. 4. But tho' he was faved, called and chofen, without refpeft to 
 Works, antecedent to his being faved, called and chofen, it is manifeft he was 
 under the ftrongeft Obligations to all good Works, after he was faved, called 
 and chofen ; otherwife, he would fall fliort of final and eternal Salvation. This 
 is manifeft from the Apoftle's Exhortations, ii. 15, Study to fhew thy felf ap. 
 poved unto God. Ver. 22, Flee youthful Lufis : but follow Righteoufnefs , &c. iii. 
 14, Continue thou in the Things which thou haft learned, iv. 1,2, / charge thee before 
 God, and the Lord Jefus Chrift, who ftoall judge the ^-ick and the Bead, at his Ap- 
 pearing and his Kingdom, ["and who will judge thee, Timothy, according to thy 
 Behaviour,] preach the Word, be inftant in Seafon, out of Seafon, reprove, rebuke, 
 exhort with all Long-fuffering and Dc5frine. Ver. 5, Watch thou in all Things, endure 
 JffliSfions, do the Work of an Evangelift, make full Proof of tly Miniftry. i\. 3, — 
 Endure Hardnefs as a good Soldier of Jefus Chrift. No Man that warreth intangleth 
 himfelf with the Affairs of this Life ; that he may pleafe him who has chofen him to be 
 a Soldier. And if a Manftrives for Maftcries [in the Olympic Games,] yet is he not 
 CRO\fii-E.-D, except he ftrive lawfully. The Hvjhandman that laboureth, muft be 
 
 firft Partaker of the Fruits. Or, as it is in the Margin, The Hiftandman la- 
 bouring firft, muft be Partaker of the Fruits. According to which Rule the 
 
 Apoftle 
 
the true Scheme of the Gospel. 77 
 
 Apoftle himfelf (Ver. lo.) endured all 'Things for the Elect'^ [77] fake^ that Chap. 
 they might obtain the Salvation -which is in Chriji Jefus, with eternal Life. [This XI. 
 fhews, it is one Thing to be ele£t^ or chofen unto Sakation ; and another Thing o^^v^v, 
 to obtain that Salvation., which is connefted •vi'iih. eternal Ijfe.'\ Ver. 11, It is 
 a faithful Saying, For if we, who are saved and called (i. 9.) be dead with 
 him, we fhall alfo live eternally with him : if we fuffer, we fhall alfo reign with 
 him: but if we deny kim, he will deny us, in the Day of Judgment. Ver. 19, — 
 Let every one that names the Name of Chrifl [profefles Chriftianity] depart from Ini- 
 quity. Ver. 20, 21, But in a great Houfe, [fuch a large Society as the Church,] 
 there are not only Veffels of Gold and Silver, t>ut alfo of Wood and Earth ; and fame 
 to Honour, and fame to Difhonour. If a Man therefore purge himfelf from thefe, he 
 
 fhall be a Vefjel unto Honour, fan5iified and meet for the Mqfter's Ufe, and prepared 
 unto every good Work. 
 
 196. Chap. IV. 6, 7, 8, iJje Time of my Departure is at hand; I have 
 
 fought the good Fight, I have finifhed nry Courfe, I have kept the Faith. Henceforth 
 there is laid up for me a Crown of Righteoifnefs , which the Lord the righteous Judge 
 will give me at that Day : and not to me only, but unto all them alfo, that love his 
 Appearing. Hence it is evident, the CROWN o'i final Happinefs is to be ex^ 
 pefted, as the Iflue of a Courfe of faithful Service and Obedience. 
 
 TITUS, 
 
 rgy. Chap. I. i, The Truth [the Gofpel] is -after Godlinefs. ii. i. Speak thou 
 the Things which become sound Doctrine. What \s found, Gofptl Do^rine ? 
 
 Anfw. Ver. 2, 11, That aged Men be fiber, grave, temperate, &c. The aged 
 
 Women likewife, that they be in Behaviour as becomes Holiness, or holy Women, 
 &c. That they may teach the young Women to be fiber, to love their Hv.fl'ands, to love 
 their Children, to be difcreet, chajle. Keepers at Home, good, obedient to their own 
 Hufhands, &c. Young Men likewife exhort to be fiber-minded. In all Things fhewing 
 thy felf a Pattern of good Works. Exhort Servants to be obedient unto their own 
 
 Mafters, &c. That the Dodtrine, which teaches us Godlinefs, Sobriety, right 
 
 Behaviour in every Relation, and the Performance of all GOOD WORKS, is 
 the found, uncorrupt Do£frine of the Gofpel, the Apoftle proves, Ver. 11, — 14, 
 For the Grace of Gcd, which brings Salvation [78] unto all Men,* has ap- 
 peared, teaching us, that denying Ungodlinefs and worldly Lujis, we fmi'd live foberly, 
 righteoujly, and godly in this prefent World ; looking for that blejfed Hope, and the Ap- 
 pearing of the Glory of the great God, and our Saviour Jefus Chrifl, who gave himfelf 
 for us, that he mi^ht redeem us from all Iniquity, and purify unto hinfelf a peculiar 
 People [106] zealous of good Works. This clearly fhews, that the Gof- 
 pel is a Scheme for promoting Virtue and Holinefs : And that Redemption, and 
 the Grace of God which brings Salvation unto all Men, or freely admits Men of all 
 Degrees, upon their profefied Faith, to the Privileges and Bleffings of God's 
 peculiar People, doth not immediately and abfolutely fecure om foal Salvation:; 
 but, in order to that, we muft be purified from Iniquity, and zealous of good 
 Works. 
 
 198. Chap. 
 
 * Unio all Men,] that is, unto all Ranks and Degrees of Men, Servants as well as 
 Mafters, Fer. 9, 10. 
 
Scriptures explaining and proving 
 
 198. Chap. III. i, 9. Paul {hev/sTiHiSj how to inftrudl the Creiam to 
 
 make a due Improvement of tht'ir C.briftian Principles and Obligations, incul- 
 cating the fame Things, as above, undei a different Form. Ver, 8, Thefe 
 Things I tviil that thou affirm cbnflantly, or eftablifh, as Principles, among them, 
 for this End, that they -who helieve in God be careful to maintain good Works ; of 
 which he gives ibme Inilances, Ver. i, 2, to Is fubjeSi to Principalities, and Pow- 
 ers, to obey Magijlrates, to be ready to every good Work. To /peak Evil of no 
 Man, to be no Brawlers, hat gentle, Poiizing all Meehnfs to all. Men. 
 
 199. Now the Principles and Obligations, which he ought to affirm and 
 eftablilh, in order to inforce the Pracflice of fuch good IVorks, are contained in 
 Ver. 3, 4, 5, 6,^; For we ourfelves alfo were SO METIMES [in our Gentile 
 State] foolifh, difobedient, deceived, ferving divers Lvfls and Pleafures, &c. But 
 after that the Kindness and hov^ of God our Saviour towards Man appeared, not 
 by Works of Righteoujnefs, which we have done, but according to his Mercy he 
 SAVED us, by the Wafhing * of Regeneration, and Renewing of the Holy Ghojl^ 
 which he fhed on us abundantly, tbrough Jefus Chrifl our Saviour ; that being [thus^ 
 JUSTIFIED by his Grace, we (Imdd be made Heivls [85], according to the Hope cf 
 eternal Life. Then he adds, Ver. 8, T/jts is a faithful Saying, or, this is perfectly 
 true, and the real Senfe of the Gofpel, and thefe Things 1 will that thou affirm 
 co77ftantly, [for this End and Purpofe] that they, who have believed in God, may 
 be careful to maintain good Works, -f- 
 
 7.00. Here it is plain, i. That the Chrifiians of Crete ■were saved by the 
 Wafhing of Regeneration, and Renewing of the Holy Ghofl, floed on them, and that 
 they were justified, and w^^i? Heirs of the Hope of eternal Life. 2. That 
 they were not faved, juflified, &c. by Works of Righteoufnefs they had done ; for 
 they had been foolifh, difobedient, &c. But by the Kindnefs, Love and Mercy of 
 God. 3. Notwithftanding they were x^oM^faved and juflified, &c. and believed in 
 God, their final State was not hereby determined, without their being careful to 
 maintain good Works. 4. Their prefent Salvation and Juflification muft be in- 
 culcated upon them, in order to induce them to be careful to maintain good Works. 
 And therefore, 5. The Grace and Privileges of the Gofpel, they then enjoyed, 
 muft be confidered as a Principle or Motive [140], under the Influence of 
 which they were to bring forth good Works ; without which they would be un- 
 fruitful, according to Ver. 14, And let ours alfo learn to maintain good Works for 
 necejfary UfeSy thai they be not unfruitful. 
 
 HEBREWS. 
 
 201. Prior State.] Jews. The Apoftle writes to the Hebrews, or the 
 Jewifh Chrifiians inhabiting Judea. And they were, 
 
 202. Anteced.] iii. i, Holy Brethren, [ioi, %'i\ Partakers of the 
 heavenly Calling ; iv. i. They had a Promife left them of entering into God's 
 Rest [86] ; vi. 4, 5, They were enlightened, and had tafted of the heavenly Gift, 
 
 and 
 
 * The Jewijh Nation is faid to be TFJSHED when it was BORN [30 *, loc * 
 154 N, 156, iftNote.] 
 
 4 Here Paul exhorts Titus to preach in the true Apoftolic Method of Preaching to 
 Chrijiians. [156, 3d Note.] 
 
the true Scheme of the Gospel. 
 
 and were made Partakers of the Holy Ghofty and had tafted the good IVord of God, end 
 the Powers of the World to come ; Ver. 7, They were the Earth, or Ground, 
 upon which the Rain fell; The Covenant, mentioned Chap. viii. 10, 11, 12, 
 and X. 16, 17, Wherein God promifes the Houfe of Ifrael to be their God, and 
 takes them for his People, grants them clearer Difcoveries of his Nature and 
 Will, and a full Remiflion of Sins, is fuppofed to be made with them ; ix. 12, 
 Ch7-jfi had obtained eternal Redemption for them; Ver. 15, They were called, 
 and had received the Promife of the etei-nal Inheritance ; Ver. 24, Chrifl appeared in 
 the Prefence of God for them ; x. 10, They were sanctified [100] through the 
 Offering of the Body of Jefus Chrifl once for all •, Ver. 19, 21, They had Boldnels 
 to enter into the Holielt by the Blood of Jefus, &c. They were the Housh 
 [102] of God, over which he had fet Chrifl as a Higb-Priejl ; Ver. 32, They were 
 illuminated; xii. 22, 23, 24, They were come unto Mount Sion [92], and t« 
 the City [91] of the living God, the heavenly ]eku sal's m [92], and /;? an in- 
 numerable Gomparr^ of Angels, to the general Affembly, and Church [107] cf the Firfl- 
 born,* which are written, or inrcU'd [g^], in Heaven, and to God the Judge of all, 
 and to the Spirits ofjufl Men made perfeSl, and to Jefus the Mediator cf the New Cove- 
 nant, and to the Blood of Sprinkling; Ver. 28, They had received a Kingdom which 
 could not be moved, as the Jewifi Kingdom, or Conftitution, was ; xiii. 5, The 
 Promife, Iwill never leave thee, nor forfake thee, was applicable to them all ; (Ver. 6.) 
 And they might boldly fay, the Lord is my Helper, I will not fear what Man flmll do 
 unto me ; Ver. 14, In this World they had no continuing City, but fought one to come. — ■ 
 Thefe were their Privileges and Bleffings, according to the Principles of the 
 Gofpel, as they were profefled Chriflians. In Confequence of which, they were 
 obliged to perform the following Duties. 
 
 203. DuTr.] ii. f, therefore we ought to give the moreeamefl Heed to the Things 
 which we have heard, left at any Time wefhould let them flip. iii. 6, Whofe [Chrifl' s'] 
 Houfe [102] we are, [in the moft eminent Senfe, finally, and effe^ually] if we 
 hold f aft the Confidence, and the Rejoicing of the Hope firm unto the End. Ver. 14, 
 For we are made Partakers of Chrift [effeSually and finally'] if we hold the Begin- 
 ning of our Confidence fledfafi unto the End. vi. i, 2, Therefore leaving the Prin- 
 ciples of the Do£}rine cf Chrifl, let us go on [in teaching, and learning] unto Perfec- 
 tion ; not laying again the Foundation of Repentance from dead Works, and of Faith to- 
 wards God, of the Bclirine of Baptifms, and of laying on of Hands, and cf the Refur- 
 re£lionofthe Dead, and of eternal Judgment. Ver. 10, 11, God is not unrighteous, 
 to forget your Work and Labour of Love, &c. And we defire that every one of you do 
 fhew the fame Biliience, to the full Affurance of Hope unto the End : That ye be ^ not 
 Jhthful, but Followers of them, who by Faith and Patience inherit the Promifes. 
 ix. 14, The Blood of Chrift purges your Confidence from dead Works, to ferve the living 
 God. X. 19,-25, Having BoUnefs to enter into the Holieft, and having an Higb-Priefi 
 over ihe Houfe of God: Let us draw near with a true Heart, in full Affurance of Faith, 
 having our Hearts fprinkled from an evil Confcience, &c. Let us hold faft the Profef- 
 fion of our Faith without wavering {for he is faithful that promifed) and let us confJer 
 one another to provoke unto Love, and to good Works : not for faking the Afjembling of 
 your fives together, xii. i. Let us lay aftde every Weight, and the Sin which doth fo 
 eqfily befit us, and let us run with Patience the Race that is fit before us. Ver. 28, 
 
 IFherefore, 
 
 * This is explained in the Note upon Rom. iv. 13. 
 
Scriptures explammg and proving 
 
 Wherefore^ we receiving a Kingdom that cannot be moved, let us have, or hold faft, 
 Grace, that it may be in us a lading, living, operative Principle, whereby we 
 may ferve God acceptably, with Reverence and godly Fear. xiii. i, Let brotherly Love 
 continue, &c. Ver. 1 5, ^c. By Chrijt let us offer the Sacrifice of Praife to Gcd con- 
 tinually. But to do good and communicate forget not ; for with fuch Sacrifices God is 
 
 wellpleafed, &c.— In the upright Difcharge of thefe Duties, they might expert 
 further and final Bleffings. 
 
 204. CoNSE<i.] ii. 18, Chris! is able to fuccour them that are tempted, iv. 16, 
 Let us therefore come boldly to the Throne of Grace, that we may obtain Mercy, and find 
 Grace to help in Time of Need. v. 9, Chrift is become the Author of eternal Salva- 
 tion unto all them that obey him. vi. 7, For the Earth which drinketh in the Rain, 
 that comes often upon it, and brings forth Herbs meet for them by whom it is dreffed, re- 
 ceiveth Bleffings from God. Ver. 10, For God is not unrighteous, to forget your Work 
 and Labour of Love, vii. 25, Chrift is able to fave to the uttermoft thofe that come un- 
 to God by him, feeing he ever lives to make Inter ceffion for them. ix. 28, Unto them 
 that lookfor kim Chrift fijall appear the fecond Time, — unto Salvation, x. 25-, 36, 38, 
 Cafi. not away therefore your Confidence, which bath great Recompence of Reward. For 
 ye have need of Patience ; that after ye have done the Will of God, ye might receive 
 the Promife. For yet a little while, and he that fhall come will come, and will not 
 
 tarry. Now the Jiifi by Faith fhall live. Ver. 39, We are not of them who draw 
 
 back unto Perdition ; but of them who believe, to the favi^ii of the Soul. Bur, not- 
 
 withftanding their prefent Privileges and Bleffings, they might draw tacky and 
 perifh for ever -, as appears from what follows. 
 
 20 T. Suppos.] ii. 3, How fhall we efcape if we negleSlfo great Salvation? iii. •],— 
 14, Wherefore as the Holy Ghcft faith, To-Day, while ye hear his Voice, harden not your 
 Hearts, as in the Provocation, the Day of Temptation in the Wildernefs : Ver. 9. IFJjen 
 your Fathers tempted me, proved me, though \\ they faw my Works forty Tears. Where- 
 fore 1 was grieved with that Generation, and faid. They Ao alway err in their Heart ; 
 end they have not known my Ways. So I fware in my Wrath, They fhall not enter 
 into my Rest [19]. Take heed, Chriftian Brethren, left there be in any of you, as 
 there was in the antient Ifraelites, an evil Heart of Unbelief, in departing from the 
 living God. But exhort one another daily, while it is called, To-Day ; left, any of you be 
 hardened though the Deceitfulnefs of Sin. iv. i , Let us fear, left a Promife being left 
 tis of entering into his 'Ry.st [86], any of youftoouldXcome fhort of it. Ver. 11, I^t 
 us labour to enter into that Rest, left any Man fall after the fame Example of Unbe- 
 lief.'^ X. 26, For if we fin wilfully after that we have received the Knowlege of the 
 
 Truths 
 
 II Ka/, and, in Greek, as well as [1] in Hebrew, fometimes fignifies [though.'\ See 
 Mark vi. 26. Luke XV ni. 7. John iii. 11, 32. xiv. 24, 30. xvi. 32. Jiis vii. 5. xiii. 
 28. Rom. i. 13. I Cor. iii. I. Heb. iv. 6. This lafl Place fliould, I think, to make out 
 the Apoftle's Argument, be poi.ated thus; V-iret av, a-TroAc-tirirctt rnttf ««a9b« wf tfJJn". "«' 01 
 •sTfoTSpov £i/aj/JsA/c&£vTSf, tffc. And fliouId be tranflated thus : Seeing then it is fo, It remains, 
 or follows, that fome mujl enter into it ; though they, to whom it ivas firjl preached, enter- 
 ed not in becaufe of Unbelief. 
 
 X See [158] the fecond Note, 
 
 * From Chap. iii. 7. to Chap. iv. 12, The Apoftle runs a Parallel between the State of 
 the antient Jevji in the Wildernefs, and that of Chrijiians under the Gofpel, while in this 
 
 World. 
 
the true Scheme of the Gospel. 
 
 Iruth^ there remains no more Sacrifice for Sin. xii. 15, 16, Looking diligently k^ <my 
 Man fail of the Grace of God ; Icjl any Root of Bittcrnefs fpringing up., trouble you, and 
 thsreh many be defiled: Lfi there be any Fornicator ; or profane Perfcn, as Elau, "xho 
 
 for one Morfel of Meat fold his Birth-right .-^ Hence it appears, notwithftanding 
 
 their prefci.t Privileges, they might be wicked. And the Apoftle tells them. 
 They, as well as the reft of Mankind, were accountable to God for their Con- 
 dufl. 
 
 206. Account."] iv. 13, All Things are naked and opened unto the Eyes of 
 
 him with whom zve have to do ; or, to ivhcm we tnufl render an Account. [See IVhitby] 
 X. 30, For we know him that has faid., Vengeance belongs unto me, 1 will recompcnfe, 
 faith the Lord. And again. The Lord ffjall judge n\^ People. And will pun ifli 
 them with eternal Deftrudion, if they abufe his Grace, and difobey his Pre- 
 cepts ; 
 
 207. Threat.] ii. 2, 3, Fcr if the Word [the Law o{ Mofes'] fpoken by An- 
 gels wasfiedfafi, and every Tranfgreffion and Difobedience received a jujl Recompence of 
 Reward ; Hozvfioall we efcape the Wrath of God, // we negleSf fo great Salvation, 
 which at the fir ft began to be fpoken by the Lord? &c. vi. 4 — 6, // is impofiible for 
 thofe, who were once enlightened, &c. that is, have embraced the Gofpel ; If they 
 fall away, by a total Rejedion of it, to renew them again unto Repentance, that is, 
 
 after they have render'd the prefent Gofpel ineffedtual, God will not provide a 
 new Redeemer, a new Gofpel, a new Sacrifice for Sin, a new Renovation to 
 bring them to Repentance: Seeing they crucify to themfelves the Son of God afreflo, 
 and put him to open Shame. But their fad Cafe is like unto that of (Ver. 8.) ne 
 Earth bearing "Thorns and Briers, which is reje£led, and is nigh unto Curfing ; whofe 
 End is to be burned, x. 26 — 31, For if we fin wilfully, &c. there remains no more 
 Sacrifice for Sins, but a certain fearful Looking for of Judgment, and fiery Indignation, 
 which fijall devour the A.lverfaries. He that defpifed Mofes Law, died without 
 Mercy, under two or three fVitnefJes : Of how much forer Punifhment, fuppofe ye, fliall 
 he be thought worthy, who hath trodden under Foot the Son of God, and hath counted the 
 Blood of the Covenant, wherewith he was sanctified, [100] an unholy Thing, and 
 
 hath done defpite to the Spirit of Grace ? // is a fearful Thing to fall into the Hands 
 
 of the living God. Ver. 38, The Jujl by Faith fhall live : But if he * draw back, my 
 Soul fhall have no Pleafure in him. xii. 14, Without Holinefs no Man foall fee the 
 Lord. Ver. 25, See that ye refufe not him thatfpeaketh : for if they efcaped not who re- 
 
 M fufed 
 
 World. All the feivs had a Promife given them of entering into God's Rest, in the 
 Land of Canaan; and fo were evangelized, or had glad Tidings, or a Gofpel, preached 
 to tliem, Chap. iv. 2. In like manner we, the whole Body oi Chrijiians, or People of God 
 under the new D;fpenfation, have a Promife left us of entering into God's Rest, in the 
 heavenlv Canaan; and fo we, as well as the antient 'Jews, are evangelized, or have glad 
 
 Tidings preached to us ; as the Apoftle proves Chep. iv. Ver. 2 — 9. The Grace, vouch- 
 
 fafed to them, was intended to produce Faith and Obedience. And the Grace, vouch- 
 
 fafed to UP, is alfodehtjned to keep us true to God and Duty, Chap. iii. 12, 13. The 
 
 Word of Mercv, pre. ched to them, did not profit them ; becaufe they did not embrace it 
 by Faith, Chap. iv. 2 : Hnd fo, through Sin and Unbelief, they fell under God's Wrath, 
 and perifheJ. Thus alfo, we Chriftians, through a wicked Heart of Unbelief^ may de- 
 part from the living Gcd, and perilh forever. 
 
 t Chrifiiam have a Birthright, the Gift of God's Grace, which they *ay for- 
 feit b Q-nfual Indulgences, as Efau &x\ his. 
 
 * Here our Tranflators infertthe Words, any Man; but they are not in the Original. 
 
Scriptures explaining and proving 
 
 fufed him that fpake on Earth, [Mofes,] much more Jhall not we efcape, if vie turn «- 
 way from him [Chrift] that fpeaketh from Heaven. Ver. 28, For our God is a cm- 
 fuming Fire,-\- under the Gofpel, as well as under the Law, to all thole who finally 
 abufe his Goodnefs. 
 
 JAMES. 
 
 208. The a poflle writes to the whole Body of Jews, converted to the 
 Chrijlian Religion,* Chap. i. i. And as they had embraced the Chrijlian Profef- 
 fion, God of his own Will, according to the Riches of his Grace, had begot- 
 ten [81] th&m with the Word of Truth, for this noble End, That they fhould be a 
 Kind of Firft fruits of his Creatures, i. 18, ii. i, T\\ty had the Faith of our Lord 
 Jefus Chnjl, the Lord of Glory. Therefore he exhorts them to all Chriftian Du- 
 ties, i. 19, 21, i^c. Tells them they would deceive themfelves, if they were only 
 Hearers, and not Doers of the Word, Ver. 22. That their profefTed Faith, if not 
 attended with WORKS of Goodnefs and Obedience, was dead and of no Sig- 
 nificancy, ii 17, (iff. He puts them in Mind, that they had a Courfe of Trials or 
 Temptations to go through, under which they muft behave well, before they 
 could receive the Crown of Life, i. 2, 3, 4, 12. He exhorts them (ii. 12, 13.) 
 to fpeak, and do, as they that fhall he judged by the Law of Liberty, or the Gofpel ; 
 and afTures them they fhould have Judgment without Mercy, if they flawed no 
 Mercy, iii. i, That if they affedted to be many Mofters, domineering over each 
 other, they fhould receive the greater Condemnation, v. 9, Grudge not one againjl 
 another. Brethren, le§i ye be condemned: Behold, the Judge fiands at the Door. 
 
 I. II. PETER. • 
 
 Both thefe Epifl^les are wro'-e to the fame Perlbns. 
 
 209. Prior State."^ Tht v had been iiiolatrous Gentiles ; but before their 
 Converfion 10 Clmfinnity, prcbab'y, wtre Proflyles of the Gate to the JcwifJj Re- 
 ligion, -f- that is, had f?jaurned among the Jews, and complied with thofe re- 
 ligious Conditions, which the Law rcqiMrtd of them. And therefore, the Apo- 
 ftle calls chem STRANGERS, cv Sojourners, i. i, the very Name, by which 
 they are currendy iignined in theB^'oks of Mofes, Lev. xvii. 8, 10, 12, 15. xviii. 
 26. Such Sirci'gers and Proj'ehtes were- Cornelius and his Family, the Firibfruits 
 of the GcMiks, who emb.'-aced tiie Cbrfian Faith, Acls x. Which Firft-fruits 
 being convercjd by Sr. Piler'i, Minifiry, he writes to them, as properly belong- 
 ing to his Province. That they hnd been Gintiles appears further from i. 14, 
 They had been formerly in a S'-ate o\ Ignorance, fubjeft to divers Lj^fls ; Ver. 18, 
 The-T Converfalion had been vein, r ::ved by Tradition from their Fathers; ii, 9, 
 10, Tiiey had been in Z)yf/viCJV£6>S' •, in Time past they were ^ or a Peo- 
 ple 
 
 -f Thefc Words are taken <"rnm Deut. iv. 23. •T'^, Take heed, left ye forget the Ccvenant 
 of the Lord year Ccd, — Fcr the Lord thy God is a corfuming Fire. — 
 
 * See Mr. Benin's Hiftory of St. 'James, prthxed to his Paraphrafe upon this Epiftle, 
 Sect, fll., • " > ^ > t 
 
 t See this very ii;diciouflv argued hv Mr. Benfon. in his Hiftory of St. Peter, prefixed 
 to his Paraphrafe upon the firft Epiftle of St. Piter, S J- c T. II. 
 
the true Scheme of the Gospel. 
 
 pie [24.'] ; they hiA not obtained Mercy [a.']~\; they -were as Sheep going aliray; iv. 3, 
 In the Time pall of their Life they had wrought the Will of /^^ Gentiles, when 
 they walked in Lafcivioufnefe^ Lujts, Excefs of Wine, Revellings, Banqiietings, and 
 abominable Idolatries ; Ver. 6, They were bead. In this State they could 
 have no WORKS of R'ghticufnefs, to boaft of, as the Reafon, or qualifying 
 Caufe, of Juftification. But after their Converfion, they were in a different, and 
 far more happy State ; as follows ; 
 
 210. Anteced.] i. I, 2, They were Elect through SanFtifxation of 
 
 the Spirit; Ver. 3, Begotten again [81], or born again, or ngererateo', of 
 Gad unto a lively Hope, by the RefurreSiion ofjefus Chrifl from theD':U to c.,^ Inherit- 
 ance incorruptibk, und- filed, end that fadeth not away, refrved in l! aien for them, 
 who were kept by the Pcwer cfGod, through Faiih, unto Sdhaiion; Ver. 15, [ii. 2i. 
 iii. 9. V. 10.] they were called ; Ver. 17, they called on the Father, [or fir- 
 named the Father ; that is, were the Children of God ] Ver. 18, They were 
 redeemed from their vain Convcrfaticn by the precious Blood of Chrifi ; Vtr. 21, 
 22, 23, They believed in God, that raifed him from the Dead : Had funfied their 
 Souls in obeying the Truth through the Spirit, unto unfeigned Love of the Brethren: 
 were born again, or regenerated, not of corruptible Seed, but incorruptible, by 
 
 the Word of God ; ii. 4, 5, They were come unto Chrift as to a living Stone, and 
 
 as lively Stones were built up a fpiritual House [102], a holy Priesthood; 
 Ver. 7, They believed -, Ver.' 9, 10, They were a chosen Generation, a royal 
 Priesthood [104], a holy Nation [ioi], a peculiar People [106], 
 called out of Darknefs into God's marvellous 'Light. They were now, [in their 
 Chriflian State] the People of God, and had obtained Mzrcy [117]; Ver. 24, 
 Chrift bare their Sins in his Body on the Tree ; Ver. 25, They were now returned 
 unto the Shepherd and Overfeer of their Sauls ; iii. 7, Hufbands and Wives among 
 them were Heirs together of the Grace of Life ; Ver. 18, Christ fuffered for their 
 Sins, to bring them to God; v. 12, They flood in the true Grace of God; Ver. 13, 
 They were elected together with other Chriflian Churches; iPet.'i. 1, They 
 had obtained like precious Faith with the Apoftles, and other Chrijlian Jews i 
 (See J£ls xi. 17, 18. xv. 7, 8, 9.) Ver. 3, 4, The Divine Power had given them 
 all Things pertaining to Life and Godlinefs, through the Knowledge of him that had 
 called them to Glory and Virtue. Whereby were given unto them exceeding great 
 andprecious Promises ; Ver. 9, They -f^rt purged from their old Sins ; Ver. 10, 
 They were called and elected ; Ver. 12, They were eflablifhed in the pre- 
 fent Truth ; ii. 20, 21, They had efcaped the Pollutions of the World, through the 
 Knowledge of the Lord and Saviour Jefus Chrijl. They knew the Way of Righte- 
 cufnefs. 
 
 These were their prefent Chriftian State and Privileges. 
 
 211. Re ASON.] And the Reafon, or qualifying Caufe of thefe Bleffings, could 
 not be any Works of Righteoufnefs, they had done to deferve them, but 
 the pure Grace, or Favour of God. So the Apoftle, i Pet. i. 2, Elect ac- 
 cording to the Foreknowledge ofGodthe Father. Ver. 3, Blejfed be the God and 
 Father of cur Lord Jefus Chrijl, which according to his abundant Mercy hath be- 
 gotten us again to a lively Hope, &c. ii. 10, — Which had not obtained Mercy, hut 
 now have obtained Mercy, v. 12, This is the true Grace of Cod in which ye 
 Jland. 
 
 212. But, though thefe Bleffings were not o^ WORKS, but the Effed of 
 Grace, yet they were intended to be the Principles, Means and Motives of 
 
 M 2 producing 
 
Scriptures explaming and f roving 
 
 producing all the Works of Righteoufners, and true Holinefs ; as appears from 
 the following Texts. 
 
 213. Duty.] i Pet. i. 2, £/d'(f?, or chofen, «k/o Obedience, and Sprink- 
 ling of the Blood of Jcfus Chrift, that is, the Sandifying of our Hearts by a right 
 Application, or due Refledions upon the Blood of Christ. Ver. 3 — 13, BleJfeJ be 
 
 God who has begotten us again to a lively Hope, &c. U^jerefore gird up the Loins 
 
 of your Mnd, be fober and hope to the End, or perfectly , &c. Ver. 1 5, As he which 
 hath called jija is holy, fo be ye holy in all Manner of Converfaticn. Ver. 17, Aid 
 fmce ye firname the Father, zvho without RefpcSl of Perfcns, judgeth according to every 
 Man's Work, pafs the 'Time of that fojourning here in Fear : For as much as re know 
 
 ye tvere r e d e e m e d from your vain Converfation, with the Blood of Chrift : 
 
 Ver. ^^, By ChriB you believe in God, that your Faith and Hope might be in God. 
 
 That is, that you might be truly religious. Ver. 22, Seeing ye have purified your 
 
 Souls in obeying the Truth, unto [this End namely,] the unfeigned Love of the 
 
 Brethren ; fee that ye love one another with a pure Heart fervently : Ver. 23, Having 
 been born again, or regenerated, ^c. ii. i, 2, Therefore, for that Reafon, 
 laying afide all Malice, and all Guile, and Hypocrifies, and Envies, and Evil-fpeakit:gs, 
 as NEW-BORN Babes defire the fincere Milk of the Word, that ye may grow thereby. 
 Ver. 5, Ye are built up a fpiritual House, an holy Priesthood, for this End, 
 to offer up fpiritual Sacrifices acceptable to God by Jefus Chrift. Ver. 9, 5? are a 
 chosen Generation, a royal Priesthood, an holy Nation, a peculiar 
 People ; for this End, that ye fiwuld fhew forth the Praifes of him, -who has called 
 you out of Darknefs into his marvellous Light. Ver. 10, 11, Ye are now the People 
 of God, and have obtained Mercy. Dearly beloved, I befeech you, abftainfromfkjioly 
 Lufls, &c. And he exhorts them to perform all GOOD WORKS, and every 
 Inftance of WELLDOING, in every Relation and Condition, to Ver. 21, 
 Chrifl fuffered for us, leaving us an Example, that zve fijculd follow his Steps. Ver< 24, 
 
 Chrifi bare our Sins on the Tree, for this End, that we being dead to Sin^ fnighi 
 
 live unto Righteousness, iii. i, 2^6 Wives be in SubjeSiion to your oztn Hujbands., 
 &c. Ver. 7, Likewife ye Hujbands dwell with them according to Knowledge, as the 
 Woman is the weaker Veffel : giving them Honour, as they are alfo Heirs [95] to- 
 gether of the Grace of Life. [So this Verfe fhould have been rendered.] Ver. 8, 
 Finally, be ye all of one Mind, having Compaffion one of another, Icve as Brethren, he 
 pitiful, be courteous, &c. iv. i. For as puch as Chrifi hath fuffered for us in the 
 Flefij, arm yourfelves with the fame Mind: for be that hath fuffered in the Flefij hath 
 cea fed from Sin ; that he no longer fhould live the refi of his Time in the Fiefh, to the 
 Lufts of Men, but to the Will of God. For theTiUE past of our Life may fuffice 
 us to have wrought the Will of the Gentiles, &c. 2 Pet. i. 4, Exceeding great and 
 precious Promifes are given unto us, for this End, that by thefe you might be Partakers 
 of a Divine Nature, having efcaped the Corruption that is in the World through 
 Lufi. And we, on our Part, in order to a right Improvement of thefe Pro- 
 mifes, giving all Diligence, ought to add to our Faith, Virtue, and Knowledgey 
 
 and Temperance, and Patience, atid Godlinefs, and Brotherly-hndnefs, 
 
 and Charity. For if thefe Things be in us, and abound, they make us that we be 
 
 neither fiothful, nor unfruitful in the Knowledge of our Lord Jefus Chrifi. iii. 11. 
 Seeing then thai all thefe Things fhall be diffolved, what Manner of Perfons ought ye to be 
 in all holy Converfaticn and Godlinefs. 
 
 Thus their prefent Privileges and Bleffings, given them by the free Grace 
 of God, obliged them to a Life of Obedience and Holinels, 
 
 214. Con- 
 
the true Scheme of the Gospel. 
 
 214. CoNSEQ^] And by Obedience and Holinefs, they would make good 
 their prefenc BlelTings, fecure the continued Favour of God, and obtain ever- 
 lafting Life, i Pet. i. 5, We are kept by the Power of God through Faith um Sal- 
 vation, ii. 20, If -when ye do well, and [uffer for it, ye bear it patiently ; this is ac- 
 ceptable with God. iii. 10, 11, 12, He that will love Ufe, and fee good Bays, let 
 him refrain his Tongue from Evil, and his Lips that they fpeak no Guile: Let him ef- 
 chew 'Evil and do Good; let bimjeek Peace and enfue it. For the Eyes of the Lord are 
 over the Righteous, and his Ears are open to their Prayers. Ver. 14, If ye fuffer for 
 Righteoufnefs Sake, happy are ye. iv. 14,- for the Spirit of Glory, and of God refl- 
 et b upon you. V. 5, God gives Grace IF cwom] to the HuniUe. 2 Pet. i. 10, 11, 
 
 If ye do thefe Things [namely, add to Faith, Virtue, lie. Ver. 5,] yefhall 
 
 never fall: For fo an Entrance pall he mini^red unto you abundantly into the everlafling 
 Kingdom of our Lord and Saviour Jefus Chrifi. 
 
 215. Suppos.] But notwithftanding their being ele^ed, called, begotten, or 
 lorn again, or regenerated, redeemed, &c. they might abufe the Grace of God by 
 Difobedience and Wicked nefs ; or in our Saviour's Words, They feeing, might 
 not fee -, and hearing, they might not hear, (Mat.xiii. 13.) as appears from the earn- 
 eft Exhortations and Cautions under the foregoing Head : and ftill further 
 from 2 Pet. i. 12, 13. iii. 1,2. Moreover, the Apoflle tells them, they were 
 upon Trial, or Probation ; which muft be in order to know what Courfe they 
 would take, and fuppofes they might be worfted. i Pet. i. 6, 7, Though now 
 for a Seafcn, if need be, ye are in Heavinefs through manifold Temptations. That the 
 Trial of your Faith, or your tried Faith, might be found unto Praife and Honour and 
 Glory at the Appearing of Jefus ChriH. iv. 12, Beloved, think it not firange concerning 
 the fiery Trial, which is to try you, as though fome Hrange TImg happened unto ycu. 
 2 Pet. i. 9, 10, He, among you, that lacketh thefe Things, [Faith, Virtue, Know- 
 ledge, Temperance, ^i:. Ver. 5,] is blind, and having fhut his Eyes hath for- 
 gotten that he was purged from his old Sins, in his heathen State, that is, he has 
 loft a Senfe of God's forgiving Mercy. Wherefore the rather. Brethren, give Dili- 
 gence to make your * Calling and Election fure : for if ye do thefe Things ye 
 
 /hall never fall. ii. 18, Deceivers allure through the Luffs of the Flefh thofe that 
 
 were clean efcapedfrom them who live in Error, that is, thofe who were converted 
 from Heathenifm to Chriftianity. Ver. 20, For z/fuch Chriftians after they have 
 efcaped the Pollutions of the World, through the Knowledge of the Lord and Saviour 
 Jefus ChriH, are again intangled therein, and overcome ; the latter End is worfe with 
 them than the Beginning. For it had been better for them not to have known the Way 
 cf Righteoufnefs, than after they have known it to turn from the holy Commandment, [the 
 Gofpel] delivered unto them. But it is happened unto them according to the true 
 Proverb ; The Dog is turned to his own Vomit again ; and the Sow thai was washed 
 [100*], to her wallou-ing in the Mire. iii. 17, Te therefore, beloved, feeing ye know 
 thefe Things, beware leji ye alfo being led away by the Error of the Wicked, fall from your 
 own Stedfaflnefs. 
 
 216. All 
 
 * Make your Calling and ELclion fure :Y ^'Xkiav firm, abiding, permanent. They were 
 then called and eUaed into Chrilt's temporary, preparatory Kinsdom on Earth. But this a^ 
 lone would not fecure their final Happintfs, unlefs they made this Calling and Ele<5tion an 
 abiding Piivilege and Honour, by their Improvement in Faith, Virtue, kc. Then, and 
 then only, they (hould gain an Admiffion into his everklting Kingdom in the Heavens. 
 
Scriptures explaining and proving 
 
 216. All this proves, that they might abufe the Grace of God, and fall 
 from their prefent happy Scare and Standing into Perdicion. They called upon, 
 or ftrnamed the Father, that is, they were the Children of a Father, who, ivith- 
 ov't refpcSl of Per fans, judges accoraing to every Man's Work, i Fet. i. 17 •, and whofe 
 Fa/isaainSitbemthat ao Evil, iii. 12. Confequently, if they did Evil, God 
 would not parrially reipeil them, but his Face would be againlt them in Wrath 
 and Vengeance. 
 
 I. JOHN. 
 
 218. Anteced.} ii. 2, J efus Chrifiis the Propitiation for our Sins. Ver. 12, 
 Tour Sins' ara forgivm you for his Name Sake, Ver. 13, 14, Te have knozon him that 
 is from the Beginning, ye have i ver come the iticked One, ye have known the Fa- 
 ther, — —ihe Word of God ahideib in you* Ver. 20, 2> have anUnSlion from the 
 hdrOne, -and' ye htow all Things. \\ iii. i, 2, Behold what Manner of Love the Fa- 
 ther hath beJiowsS- upon US; that we floculd le called the Sons [«;ti/a. Children] of 
 
 Qod \ Beloved, now are we the Children of God. iv. 4, 7~e are of God, 
 
 little Children, and have overcotne them [Anti-chrift : for this Reafon] becaufe greater 
 
 is he that is in you [Chrir!:ians] then he that is in the World, v. 11, God hath 
 
 given to us eternal Life. Ver. 13, Thefe Things have I written unto you that believe 
 on the Name of the Son of God ; that ye may know that ye have eternal Life. Ver. 
 
 20, The Son of God -hath given us an Underjlanding, that we may know him that 
 
 is true : and we are in him that is true. 
 
 These were their prefent Privileges, belonging to all the Chriftians, young 
 and old, to whom the Apoitle v/rote •, this their prefent religious State. Which 
 was the Refult, 
 
 218. Reason.] Not of Works of Righteoufnefs which they had done ; For 
 i. 8, If we fay that we have no Sin we deceive ourfelves. Ver. 10, If we fay that we 
 have not finned, we make him a Liar, and his Word is not in us [effecflually.] ii. 12, 
 
 Tour Sifis are forgiven you. iii. i. Behold, what Manner of 'Love [113] the 
 
 Father hath beflowed upon us, that we fhould be called the Children of God. iv. 9, 10, 
 19, In this was manifejied the Love of God towards us, becaufe that God fent his 
 only begotten Son into the World, that we might live through him. In this is Love, not 
 that we loved God, and by our Love deferved and ingaged his ; but that he loved 
 us, and fent his Son to be the Propitiation for our Sins. We love him ; becaufe he firfi 
 LOVED «j. v. II, God hath given us eternal Life. 
 
 219. Duty.] 
 
 * These Affertions, Ver. 12, 13, 14, as A^aVer. 20, 21, muft be underftood to affirm 
 their Chriftian Privileges, and the great Advantages they enjoyed, for gaining the moft folid 
 Comfort in the Affurance of the Pardon of their Sins ; for attaining the mofl excellent 
 and ufeful Knowledge ; for acquiring the nobleft Fortitude in adhering to the Word of 
 God, and obtaining a glorious Viftory over the wicked One. [244] And then, after the 
 Apoftolic Manner of Preaching, he puts them in Mind of the Duty to which by thofe 
 great Advantages they were obliged, Ver. 15, 16, 17, Love not the World, &c. 
 
 II They knew all Things about which the Apoftle writes; that is, they were fully in- 
 ftruded in the true Gofpel of Chrijl, and ffood in "no need of the pretended Teaching of 
 the Deceivers (Ver. 26, 27.) to new model tJoeir Faith, or to give them more perfed 
 Knowledge of the Gofpel, 
 
the true Scheme of the Gospel. 
 
 219. DuTV.] Thefe Privileges, and the whole Grace of the Gofpel, were 
 intended to ingage them to Obedience and Righteoufnefs •, which was the only 
 Token of their being true Chriftians, born of God in the mofl: eminent S.nfe -, or 
 of their being efFedually, or abiding in Chrifi :* For living in Sin is inconfiftent 
 with the Charafter of a true Cbrijlian. ii. 3, 5, 6, Hereby i:e do knew that wt 
 know him [effedtually] if we keep his Commandments. Whofo keepeth his Word, in him 
 verily the Love of God is perfc£ied [has obtained it's belt Etfcifts :] hereby know we 
 that we are [effeftually] in him. He that faith he abideth in him, ought himfclf alfo 
 to walk, even as he walked. Ver. 10, He that loveth his Brother abide tb in the Light. 
 Ver. 15, L/ive not the World, neither the Things that are in the World. Vtr. 24, 
 29, Let that therefore abide in you which ye have heard from the Beginning. If ye 
 know that he is righteous, ye know that every one that doth Righteoufnejs, is born of 
 him, [in the moft eminent Senfe.] iii. 3, Every Man that hath this Hope in him 
 ptrifieth himfelf, even as he is pure. Ver. 5 — 9, And ye know that he zvcs vmnifejled 
 to take away our Sins ; and in him, [in his Goipel] is no Sin ; no Allowance of Sin. 
 Whofoever abideth in him finneth not : whofoever finneth, hath not fen him, neither 
 known him. Little Children, let no Man deceive you : he that doth Righteoufnefs is 
 
 righteous, even as he is righteous. He that committeth Sin is of the Devil. For 
 
 this Purpofe the Son of God was manifefled, that he might defiroy the Works of the Devil. 
 Whofoever is born of God, dolh not commit Sin ; for his Seed remains in him : and he 
 cannot Sm, becaufe he is born of God. Ver. 14, We know that we have paffed from 
 
 Death unto Life, becaufe we love the Brethren. Ver. 24, And he that keepeth his 
 
 Commandments dwelleth inhim, and he in him. iv. 7,8, Beloved, let us love one ano- 
 ther : every one that loveth is born of God, and knows God. He that loveth not, 
 
 knoweth not God. Ver. 10, 1 1, — God fent his only begotten Son into the World, that 
 we might live through him. Beloved, ifGJ.fo loved us, we ought alfo to love one ano- 
 ther. Ver. 12, If we love one another. Go I dwelleth in us, and his Love is per- 
 
 feffed in us, that is, has its true and proper Effefts upon our Hearts. Ver, 19, 
 We love him, that is, we ought to love him, becaufe he frfi loved us. v. 3, This 
 is the Levi of God that we keep his Commandments. Ver. 4, Whatfoever is km of God 
 overcome th the World. Ver. i 3, T}:>efe Things have I written unto you that believe on 
 the Niime of the Son of God, that ye may know that ye have eternal Life, and that ye 
 may believe on the Name of the Son of God. Ver. 18, We know that whofoever is 
 born of God finneth not, but he that is begotten of God keepeth himfelf, and that wicked 
 On; toucheth him nn. 3 John 1 1, Beloved, follow not that which is Evil, but that 
 which is Good. He that doth Good is of God : but he that doth Evil hath not feen 
 God. 
 
 220. CoNSEC^] In the Performance of thefe Duties, further Bleflings would 
 be given, and they ftiould be finally faved. i. 9, If we confefs our Sins, he is 
 
 faithful 
 
 * Bein; OF THE TRUTH, OF or IN GOD, KNOinNG GOD,. BORN 
 OF GOD, fignity our being ChriJIians, or, in general, our Chriftian Profeflion and 
 Principles. But, in particular, may fignify our being eminently and truly Chriftians ; 
 which i- fnecially <ienotcd bv our apiding in God,~or m Chriji, having, or hold- 
 ing the Son, and his ABIDING ov DWELLING in us, namely, when his Gofpel 
 is a re,!, -^ermai; ;nc Priori, ,Ie in our i'.jrts, ijohnc^, or when liis Love is PER- 
 FECTED in us; that is, when it has it's proper EfFeds in our Minds and Converfa- 
 tion: in which Cafe \hx have, or hold, Life. 
 
Scriptures explaining and proving 
 
 faithful andjufl to forgive us cur Sins, and to cUanfe us from allUnrighieoufr.efs. ii. 17, 
 
 He that doth the Will of God abide th for ever. Ver. 24, — If that vhich ye have 
 
 heard from the Beginning fhall remain in you, ye alfo floall conlimie in the Son and in the 
 Father. Ver. 28, And now, little Children, abide in him t, that when he fball appear, 
 
 'jie may have Confidence, iii. 1 8, 19, Ltt us love in Deed and in Truth ; and 
 
 hereby we fijall afftire our Hearts before him. Ver. 22, And whatfoever we afi, 
 
 we receive of him, becaufe we keep his Commandments, end do tkofe Thmgs that are 
 pleofmg in his Sight, iv. 17, 18, Herein is our Love made ferfeSl ; it is in the Greek, 
 herein, [that is, in loving one another,] is Love [the iiove which God hath 
 fliewn to us] made perfeSi with us, [or has its full Effedl with regard to our Im- 
 provement of it] that we may have Boldnefs in the Day of Judgment : becaufe as he is 
 [good and beneficent] fo are we in this IVorld. v. 12, He that hath [holdeth] 
 the Son, hath [holdeth] Life. 
 
 221. Suppos.] But they might live in Sin, abufe their Privileges, and ren- 
 der them ineffedlual. i. 6, If we fay that we have Fellowflnp with him, and walk 
 in Darhiefs, we lie and do not the "truth, ii . i , My little Children, thefe Things write 
 I unto you, that ye fin not. Ver. 4, He that faith, I know him, [he that profefleth 
 Chriftianity] and keepeth not his Commandments, is a Liar, and the Truth is not in 
 him. Ver. 9, He that faith he is in the Light, [he that makes ProfelTion of the 
 Gofpel] and hates his Brother, is in Darhiefs even until now, when he is become a 
 
 Chriflian. Ver. 1 5, If any Man love the JVorld, the Love of the Father is not 
 
 in him. Ver. 27, 28, a7jd even as the Anointing has taught yon, [that is, by do- 
 ing as the Anointing has taught you] ye flmll abide in him. And now, little Children, 
 abide in him. iii. 17, IVhofo hath this World's Goods, and feet b his Brother have 
 Need, and fhutteth up his Bowels from him, how dwelleth the Love of God in him ? 
 V. 1 6, If any Man fee his Brother fin a Sin, &c. Ver. 2 1 , Little Children, keep 
 yoiirfelves from Idols. 
 
 222. Threat.] If they did live in Sin, they would be confounded in the 
 Day of Judgment, and lofe eternal Life. ii. 28, Little Children, abide in him; 
 
 that when he fhall appear, we may not be afhamed before him at his Coming, iii. 14, 
 
 15, He that loveth not his Brother, abide th in Death. Whofoever hateth his Brother 
 is a Murtherer ; and ye know that no Murtherer hath eternal Life abiding in him. v. 
 12, He that hath [holdeth] not the Son, halh [holdeth] not Life. 2 John 
 8, 9, Look to yourf elves, that we lose not thofe Things , which we have wrought, but 
 that we receive a fidl Reward. Whofoever among the Profeflbrs of Chriftianity 
 tranfgreffeth, and abides not in the Do£irine of Chrifi, bath [holds] not God. 
 
 J U D E. 
 
 223. yUDE writes to thofe who were sanctified by God the Father, and 
 injefus Chrifi the preferved called : (Ver. i.) that is the called, who had hither- 
 to been preferved from the Corruption, which had infeded many, who alfo 
 were called. 
 
 224. To thofe he writes with great Concern and Diligence, (Ver. 3.) about 
 the COMMON SALVATION, which belongs to zWCbrifiians, (Rom. xui. 11.) 
 to fhew them, what Improvement they ought to make of it, in order to their 
 ht'ing finally faved. And this, to guard them againft the wicked Errors of fome 
 profeffing Chriltianity. 
 
 22/^. Those 
 
the trus Scheme of the Gospel. 
 
 225. Those degenerate Chriftians had received the Grace of God, or the 
 Gofpel, Ver. 4, They were saved, as the Ifraelites -wtYt out of E^ypt, and iike 
 them had a Share in the Privileges of God's Church and People, P'er. 5, Like 
 the Angels, who fell, they had a first State of Dignity and Happinefs, 
 Fcr. 6, They appeared as Chriftians among Chrijlians at their Fcajls of Love : In 
 external Privileges they were in the Elevation of Clouds, were Trees in God's 
 Vineyard, Ver. 12,-And Stars in the Firmament of the Church, Ver. 13. 
 
 226. But they were ungodly Men, who turned the Grace of God into Lafciviouf- 
 7iefs, denying the only Lord God, and our Lord Jefus Chrijt, Ver. 4, 8, 10, n. 
 Clouds without IFater, Trees without Fruit, Ver. 12, Wandering Stars, Ver. 13. 
 
 227. Such vicious Chrijlians are by the Gofpel condemned to everlalting 
 Perdition. Nor can it be objefled that this is a novel Opinion, and therefore 
 left credible. For to this Condemnation they zvere before of old defcribed, or fct 
 forth, [^^poyiy^(x.iJ.[Aii'ci *] in ancient Examples, Ver. 4. Or, this their Condemna- 
 tion was fore-written, or fet forth in the ancient Examples of the unbelieving 
 Jews, who were deflroyed in the Wildernefs, Ver. 5. And of the apoftate An- 
 gels, who are referved in everlafling Chains under Darknefs, &c. Ver. 6, And alfo 
 of Sodom and Gomorrah, which are fct forth for an Example of the Condemnation 
 of all fuch wicked Perfons, fuffering the Vengeance of eternal Fire, Ver. 7. As they 
 were Trees without Fruit, being twice dead, once in their infidel, unconverted 
 State ; and now again notvvithllanding the Privileges of their Chriflian State, 
 (and therefore dead without any Hope of a further Difpenfation, or Difplay of 
 God's Grace, for their Recovery *) they were plucked up by the Roots, Ver. 12. 
 And, as they were wandering Stars, they fhould be extinguifhed in the everlafting 
 Blacknefs ofDarknefs, Ver. v^. Agreeable to Enoch's Prophecy, Ver. 14, 15. 
 
 228. All this the Apolfle applies to the Chriftians, to whom he writes, to 
 warn them againft the like Apoftiacy. Exhorting them to exert their utmofl Vi- 
 gour in the Faith once delivered to the Saints, Ver. 3, that is to fay, to flrive to un- 
 derftand, retain and improve it, as the folid Foundation of an holy Life, and 
 the only true Way of obtaining eternal Salvation. Or, in other Words, he ex- 
 horts them to build lip themfelves on their mofl holy Faith, {Ver. 10.) praying in the 
 Holy Ghoft (as being perfuaded that God vfus able to keep them from falling, 
 and to prefent them faultlefs before the Preface of his Glory) keeping themfelves in the 
 Love of God, looking for the Mercy of our Lord Jefus Chrifl unto eternal Life. 
 
 229. This evidently fuppofes ; That although they were sanctified hy 
 God the Father, K\.\.fQ in thrift , and hitherto /)r^y?rw^ from Apoftacy, yet, if 
 like the wicked Chriftians he has defcribed, they did not build up themfelves on 
 their holy Faith, they would fall, and fall into eternal Perdition. 
 
 REVELATION. 
 
 230. As we begun with our Lord's Declarations concerning this weighty Af- 
 fair, while he was on Earth, we (hall conclude with his Senfe, after his Afcen- 
 fion to Heaven. The feven Epiftles, Rev. iid, iiid Chapters) were ordered by 
 our Lord to be written to feven CHURCHES m JJia, which were each of 
 
 N them 
 
 * See Rom. xv. 4. Gal. iii. i. and below, Ver. 7, 14. 
 
 * See Heb. vi. 4—8. x. 26, 27. 2 Pet. ii. 20, 21, 22. 
 
Scriptures explainmg and proving^ Sec. 
 
 them ^golden CANDLESTICK, or Lamp, in the Temple of God, i. 20. In 
 the midft of which Cbrijl walked, ii-. i. And he declares to every one of them, 
 that he was a careful InfpecStor of their Works and Principles, ii. ?., 13, 19, ^c. 
 Some of which he commends, others he blames, ii. 4, 14, 15, 20, 21. iii. 1,2, 
 Thofe who were flillen from their firft Works and Principles, he exhorts to-re- 
 pent, denouncing fevere Judgments upon the Impenitent, ii. 5, 16. iii. 3. 
 [Anteced.] Remember how thou haft received and heard, [Duty] and holdfajl, 
 and repent. [Suppos.] If therefore thou Jhalt not -watch, [Threat.] I will come 
 on thee as a Thief . Ver. 16 — 19. He declares he will give unto every one of 
 them according to their Works, ii. 23. He warns them to hold faft that which 
 they had already, till he came, Ver. 25. And iii. 11, Hold faft that which thou 
 haft, that no Man take thy Crown. And he concludes every EpifHe in this Man- 
 ner, ii. 7, To him that overcomes [the Temptations of this World] will I give to 
 eat of the Tree of Life. Ver. 11, He that overcomes ftjo.ll not le hurt of thi fecond 
 Death. Ver. 17, 26, He that overcomes, and keeps my Commcndments unto the End^ 
 to him will I give Power, &c. iii. 5, 12, 21. Which magnificent Promifcs, are 
 each of them introduced with a Command, to every one in the Churches, to at- 
 tend diligently to what the Spirit of Truth faith to the Churches. This fhtws, that 
 all Chriftians, in all Ages, are concerned in the Contents of thefe Epiftles. 
 
 CHAR XII. 
 
 Ten Conclusions, or Inferences, drawn frof7Z the fore- 
 going ColleEiicn of Texts. 
 
 HOUGH, in the foregoing CollecTtion, I have faithfully and 
 impartially endeavoured to give the true Senfe of every Text ; 
 yet poffibly in fome few, that are doubtful, I may have erred. 
 
 But there are fo many indifpucably plain and full to the Purpofe, as will, 1 ara 
 
 perfuaded, fufficiently jullify the following Conclufions. 
 
 232. It That the Gofpel is a Scheme for reftoring true Religion, and for 
 promoting Virtue and Happinefs. [139] 
 
 233. II. That Ele5iton, Adoption, Vocation, Salvation, Juftification,San£fificaticny 
 Regeneration, and the other Blcdings, Honours, and Privileges, which come un- 
 der the Head of ANTECEDENT Blcffmgs, in the foregoing Colledion of 
 Texts, do in a Senfe, belong, at prefcnt, to all Chrijlians, even thofe, who for 
 their Wickednefs Ihall perifh eternally. 
 
 234. III. That tho^e Antecedent Blejfmgs, as they are afligned to the whoJe 
 Body of Chrifitans, do not import an abfolute, final State of Favour and Hap- 
 pinefs 5 but are to be confidered as Difplays, Inftances, and Defcriptions of God's 
 Love and Goodnefs to us, which are to operate as a moral Mean upon our 
 
 ^ Hearts. 
 
Antecedent B/eJIngs Motived to Obedience. 
 
 Hearts. [55'] They are, in Truth, Principles, or MOTIVES, [s^'] to engage 
 us to Holinefs and Obedience. And they are Principles both true, and proper 
 for this Purpofe, and of the greateft Force and Efficacy, if attended to, for re- 
 forming the World, and refioring true Religion. They are a Difplay of the 
 Love of God, who is the FATHER of the Univerfe, who cannot but de- 
 light in the Well-being of his Creatures -, and being perfefl: in Goodnefs, pof- 
 fels'd of all Power, and the only Original of all Life and Happinefs, muft be the 
 pime Author of all BlefTednefs, and bellow his Favours in the moft free, gene- 
 rous, and difinterelled Manner. And therefore, thofe Bleffings, as freely be- 
 ftowed antecedently to our Obedience, are perfeftly confonant to the Nature 
 and moral Charafter of God. He has freely, in our firft Birth and Creation, 
 given us a diftinguilhed and eminent Degree of Being, and all the noble Powers 
 and Advantages of Reafon : And what fhould flop the Courfe of his Liberality, 
 or hinder his conferring new and higher Bleffings, even when we could pretend 
 no Title or Claim to them ? 
 
 And, as the Bleffings of the Gofpel are of the moft noble Kind, raifing us to 
 high Dignity, and the moft delightful Profpefts of Immortality, they are well 
 adapted to engage the Attention of Men, to give the moft pkafing Ideas of 
 God, to demonftrate moft clearly, what Nature itfelf difcovers, that he is our 
 FATHER, and to win and engage our Hearts to him in Love, who has, in a 
 Manner, fo furprizing, loved us. By granting the Remiffion of Sins, the Pro- 
 mifes of all Supplies, Protedion and Guidance through this World, and the 
 Hope of eternal IJfc, every Cloud, Difcouragement and Obftacle is removed, 
 and the Grace of God, in its brighteft Glory, fhines full upon our Minds, and 
 is divinely powerful to fupport our Patience, and animate our Obedience under 
 Temptations, Trials and Difficulties, and to infpire Peace of Confcience, Com- 
 fort and Joy. And as the Honours, and large Eftates of this World are apt to 
 have a great Effcdl upon the Mind ; to elevate the Thoughts, Views and Beha- 
 viour of Men above ordinary Things, and to raife them to a Way of Life quite 
 different from that of the Low and Vulgar : So our Honours, as we are the Chil- 
 dren of God, incorporated into his Family, and interefted in the heavenly In- 
 heritance, have a natural Tendency, when duly confidered, to ennoble our Spi- 
 rits, to raife them above all the Allurements and Terrors of this World, and to 
 perfuade us how much any Thing vile, bafe, falfe, fenfual, is below our Rank 
 and Degree ; and how agreeable it is to our heavenly Station, to purify our- 
 felves from all Filthinefs of Flefh and Spirit, and to perfefl Holinefs in the Fear 
 of God. The unfpeakable Riches of God's Favour to us all, and our Joint-In- 
 tereft in them, will fweeten our Spirits, and purge them from. Wrath, Malice, 
 Envy, and every unfriendly Paffion ; and difpofe us to the moft extenfive Good- 
 nefs, Love and Benevolence towards one another, and towards all Mankind. 
 If the Chriftian feriouQy confiders, he will find all the Principles of the Gofpel 
 are well adapted to produce every divine Temper in his Breaft, and all Righte- 
 oufnefs, Sobriety and Godlinefs in his Converfation. And, if he carefully pe- 
 rufes the Apoftolic Writings, he will find that thofe, who beft underftood thefe 
 Principles, ^always apply them to fuch exxellent Purpofes. 
 
 And, that the Gofpel propofes eternal Life, as the Reward of Virtue, is alfo 
 perfectly right and true. For Virtue is the only Thing that is rewardable, which 
 all Men allow is rewardable, and which, if any Man knows God truly, he muft 
 
 N 2 know 
 
Hoiv Gospel Motives run. 
 
 know God loves, and will certainly reward in one Kind or other ; not by ho- 
 nouring thofe, who for the Sake of Gain or Pleafiire are ready to do any thing 
 right or wrong •, which is bafe and mercenary : but by giving eternal Life to 
 thofe, who follow what is right, and true, and good, under all Changes in this 
 World, and though they fuffer Lofs of all Enjoyments in it. For indeed, God 
 hath fo conflituted the prefent State of Things, as to render Virtue not merce- 
 nary, though we pradtife it in Afllirance of his Favour, and the Hopes of eter- 
 nal Life. Nay, in a State of Trial fo fevere, that Life and all its Enjoyments 
 are to be hazarded in the Caufe of Truth and Virtue, Virtue could hardly fup- 
 port itfelf, without feme proportionable Encouragement to ballance the Lois, 
 which is the Lofs of all we have, to be fuftained by it. 
 
 234. * And it fhould be particularly obferved ; That the MO'tlVES of the 
 Gofpel do not run thus : [57] Ye are ffill under the Power of Darknefs, Children 
 by Nature of PFrath, dead in Trefpajfes and Sins, without Chrift, Strangers from the 
 Covenants of Promife, unregeneraied, therefore believe in Chnj}, and repent, and 
 love God, &c. that ye may be numbered among the ekol, faved, called, jifftified, 
 ivafhed; interefted in Chrift, have a Share in the Covenant of Grace ; that God 
 may be your Father, &c. But plainly thus : You, Chriftians, are elected, re- 
 deemed, bought, faved, called, juftified, wafhed, regenerated, or born again ; God is 
 your Father, who has created, made and begotten you to a lively Mope ; you are in- 
 terefted in the Covenant of his Grace, you are the Children of God, Saints, HeirSy 
 Sec. You are Partakers of the heavenly Calling ; you have a Proniife left you of en- 
 tering into his Refl ; therefore be induced, by the exuberant Goodnefs of God, 
 and the furprizing Riches of his Grace in the Redeemer, to love and obey him, 
 
 The Grace, or Favour of God, as it is the Foundation and Original of the 
 
 Gofpel-Scheme ; fo it is the prime Motive in it, as we fhall further fee in what 
 follows. 
 
 235. IV. These Principles ought to be admitted and claimed by all Chri- 
 jlians, and firmly eftabliflied in their Hearts, as containing Privileges and Bief- 
 fings in which they are all undoubtedly interefled. Ocherwife, 'tjs evident, rhey 
 will be defeftive in the true Principles of their Religion, the only Ground of 
 their Chriftian Joy and Peace, and the proper Motives of their Chriflian Obedi- 
 ence. Now thofe Principles (namely, our EleSlion, Vocation, Juftification, Re- 
 generation, SanSlification, &c. in Chrifi, through the free Grace of God) are ad- 
 mitted, and duely efiablifhed in our Hearts, by FAITH; which is being 
 convinced, or fully fatisfied, that God \\i.% freely beftowed upon us all the Blel- 
 fmgs of the Gofpel : and which, with regard to thofe BlefTings that lie in the 
 future World, is called HOPE. Heb. xi. i. Faith is the Subflance \yitKa.aii, * 
 Confidence, AlTurance] of Things hoped for, the Evidence {i>iy'/j(, the being 
 convinced] of Things not feen ; that is, the unfeen fpiritual an ' heavenly BlefTi gs 
 v;+iich God has promifed. Faith then, as aded upon the B e flings which God 
 has gratuitoufly beftowed upon us, is, in our Hearts, the Foundation of the Chri- 
 ftian Life : and retaining and exercifing this Cfmflian Virtue of Faith, is called 
 
 . Tafling 
 
 See 2 Cor, ix, 4. xi. 17. Heb. iii, 14. 
 
Every ChrlftlanV Interefl in Ant. Bleflmgs clear and certain. 
 
 Tajiing that the Lord is gracious, i Pet. ii. 3 ; Having f, or holding faft, Grace, 
 Heb. xii. 28 ; Growing m Grace; 2 Pet. iii. 18 ; Being Jirong in the Grace of J ejus 
 Chrijl, 2 Tim. ii. i ; Holding Faith, 1 Tim. i. 19. iii. 9 ; Continuing in the Faith 
 grounded and fettled, and not being moved away from the Hope of the Gcfpel, Col. i. 23 ; 
 Holding fajl the Crnfidence and Rejoicing of Hope, Heb. iii. 6 •, Holding the Beginning 
 of our Confidence Jledfaft, Hrb. iii. 14; Having, [holding,] Hope, i John iii. 3 ; 
 Hoping perfedly, for the Grace that is to be brought unto us at the Revelation of Jefus 
 Chrifl, I Pet. i. 13 i Giving earnejl Heed to the Things we have heard, Heb. ii. i ; 
 Having, [holding,] the Son, or Chrijl, i John v. 12. By thefe, and luch like 
 PhraTes, the Apollles exprefs our being throughly perfuaded of, and duely afFeft- 
 ed with, the BlefTings included in our Ele£iiqn, Vocation, Jufiification, &cc. Or, 
 their being firmly eftablifhed in our Hearts as Principles of Obedience, to fecure 
 our Perfeverance and final Happinefs ; through the mighty Working of God's 
 Power, to purify our Hearts, and to guard us through all our fpiritual Dangers 
 and Conflids ; which Power will always aflfuredly attend every one, who holds 
 Faith, Grace, and Hope, i Pet. i. 5. 
 
 236. "V. Further ; the Interefl: of every profeded Chrijlian in all the Ante- 
 cedent Blefiings, {EleBion, Jufiification, Adoption, Regeneration, the Promifes of the 
 Covenant, the Ordinances of Worfijip, and the Gift of eternal Life, Sic.) muft be clear 
 of all Doubt and Uncertainty. The Apoftles, with one Confent, afTign thofe 
 BlefTings to all profeffed Chrifitans, without Exception ; never raifing any Scru- 
 ple or Difficulty about any Chrifiian's Intereft in them, or Right to them : No, 
 rot in the Cafe of finning a Sin ; except the Sin of Apoftacy, or total Renounc- 
 ing the Chriftian Faith; which is fignified by he'ing defiroyed, Rom.xiv. 15, 20; 
 Swallowed up, or devoured of Satan, 2 Cor. ii. 7 i i Pet. v. 8 ; Turned a/ide after 
 Satan ; cafiing off the firfl Faith, i Tim. v. 12, 15 ; Falling away, Heb. vi. 6 ; 
 Sinning wilfully after we have received the Knowledge of the Truth ; treading under Foot 
 the Son of God, Heb. x. 26, 29 ; Turnin: from the holy Commandment, 2 Pet. ii. 21 ; 
 Selling our Birthright, Heb. xii. 16. Thefe Texts are to be underftood of a total 
 Renouncing the Chrfiian Faith, or of final Impenitency. In which Cafe, a Per- 
 fon is fuppofed to be entirely deprived of every Gofpel Bleffing, and fubjefted to 
 the Wrath of God. But any other Sin leaveth a Man in Pofieflion of his Chri- 
 ftian Privileges, even all thofe Bleffings, which I call Antecedent, fo far, that 
 they may be urged upon him as a Rcalon and Motive to Repentance and Re- 
 formation. For the Apollles do urge thofe Privileges, as a Motive to Repent- 
 ance, upon Chrifiians who had finned. 
 
 237. Again; Thefe Antecedent Blefiings, EleSlion, Calling, Jufiification, 
 Regeneration, Adoption, &c. are the Things which are freely given us of 
 God, 2Cor. ii. 12. They are the Donation of p/;;-(.' Gr^c^, of perfeSl Love. Eter- 
 nal Life is a free Gift, promifed to us in the Gofpel, fealed and confirmed by 
 the Blood of Chrift. He that has/r^c/y given us a rational Being, of a Rank fu- 
 perior to any in this World, has, of his Divine Munificence, added a new Gift, 
 
 in 
 
 t Ep(;w, have, in fuch Paffages fignifies to keep, or huld, as a Property or Principle for 
 Ufe. Mat. xiii. 12. XXV. 2g. JohnVn. 29. v. 42. viii. 12. Rom. i. 28. xv. 4. 
 
 1 Thef iii. 6. 1 Tim. i. 19. iii. 9. Heb. vi. 9. ix. 4, i John ii. 23. iii. 3. v. 12. 
 
 2 John, ver. g. 
 
Every ChriflianV Inter efi in Ant. BleHings char and certain. 
 
 in purfuance of this firft Inftance of his Bouncy ■, and the latter is juft as free 
 as the former. The firji Creation is of Grace, and the new Creaiion in Cbriji 
 Jefns, or the new State of Life under the Gofpcl, is alfo of mere Grace. There- 
 fore, every profeffed Chrifiian's Title to them muft be clear and full, free from 
 Fear and Doubt; as the Apoftle argues, ijchn'w. 17, 18. There is no Fear 
 in Love ; but [God's] prfcil L'rve cajis out [our] Fear : becaufe F^ar has Torment, 
 [contrary to the Spirit and Dtiign of the Goipel :] he, therefore, that j ears, is 
 'fWt made perfeSi in Love, that is, has not ajuft Senfc of the Love of God. And 
 to call out your Fear, remember, (Ver. 19.) that we love him; becaufe he firft 
 loved us. His Love firft begun with us, made the firft Motion towards us, and 
 h freely extended to us ; and therefore, we love him, or are encouraged and obliged 
 to love him, without any Fear or Doubt concerning his Love to us. Again ; 
 
 238. These Antecedent Blefilngs are the firll Principles of the Chriftian Reli- 
 gion : Bat the firft Principles of Religion muft be free from all Doubt or Scru- 
 ple -, otherwife the Religion, which is built upon them, muft fink, as having no 
 Foundation. The Principles of Natural Religion, that I am endowed with a 
 Rational Nature, that there is a God, in whom I live, move and have my Be- 
 ing, and to whom I am accountabl.^ for my Adlions, are perfe£lly evident, 
 otherwife, the Obligations oi Natural Religion would be neceflarily doubtful and 
 uncertain. In like manner -, the firft Principles of the Chriftian Religion muft 
 be free from all Perplexity ; otherwile its Obligations muft be doubtful and per- 
 plexed. If it be doubtful, whether ever Chrift came into the World to redeem 
 it, the whole Goipel is doubtful •, and it is the fame Thing, if it be doubtful 
 •who are redeetncd by him ; for if he has redeemed we know not who, 'tis near- 
 ly the fime Thing, with regard to our Improvement of Redemption, as if he 
 had redeemed no body at all. 
 
 239. Faith is the firft Aft of the Chriftian Life, to which every Chriftian is 
 obliged -, and therefore, it muft have a fure and certain Objeft to work upon : 
 But, if the Love of God in our EleElwn, Calling, Adoption, Juftification, Redemp- 
 tion, &c. be in itlelf uncertain to any Perfons in the Chriftian Church, then 
 Faith has no fure, or certain Objed to work upon, with refpeft to fome Chri- 
 
 ftians, and confequently, fome Chriftians are not obliged to believe ; which is 
 falfe. 
 
 240. Further ; the Apoftles make our Ek^ion, Calling, Adoption, &c. Mo- 
 tives to Obedience and Holinefs. And therefore, thefe (our Ele£iion, Calling, 
 Adoption, &c.) muft have an Exiftence antecedent to our Obedience ; otherwife, 
 they can be no Motive to it. And if only an uncertain, unknown Number of 
 CJrriftians be eleded to eternal Life, no fingle Perlbn can certainly know that he 
 is of that Number ; and fo, EleHion can be no Motive to Ooedience to any one 
 Perfon in the Chriftian Church. To confine EkSiion, Adoption, &c. to fome few, 
 is unchurching the greateft Part of the Church, and robbmg them of common 
 Motives and Comforts. 
 
 241. Our EleSIion, Adoption, and other Antecedent Blefllags, are not of Wcrh : 
 confequently, we are not to work /or them, but upon them. They are not the 
 Effedl of our good Works ; but our good Works are the EfFefl of them. They 
 are not founded upon our Holinefs -, but our Holinefs is founded upon them. 
 We do not procure them by our Obedience ; for they are the Gift o{ free Grace ; 
 but they .are A&//WJ and Reafons exciting, and encouraging our Obedience. 
 Therefore, our Ekclion is not proved by our San£iification, or real Holinefs. Our 
 
 real 
 
Privileges and Duty exprefl in the Prefent Tenfe. 
 
 real Holinefs proves, that our EkBion is made fure ; but our Ele£lion itfelf is 
 proved by the free Grace of God, and our Chriftian Profelfion. 
 
 242. From all this it follows -, that toi?, as well as the Chnjlians o'i the firft 
 Times, may claim, and appropriate to ourfelves, all the forementioned Ante- 
 cedent Bleflings, without any Doubt or Scruple. In Confidence of Hope, and 
 full AfTurance of Faith, we may boldly fay. The Lord is my Helper, and come 
 with Boldnefs to the Throne of Grace. Our Life, even eternal Life, is fure to 
 every one of us in the Promife of God, and the Hands of our Lord jefus Chrift. 
 And the Bufinefs of every Chriftian is not to perplex himfelf with Doubts, and 
 Fears, and gloomy Apprchenfions •, but to rejoice in the Lord, and to do the 
 Duties of his Place chearfuUy and faithfully, in the aflfured Hope of eternal 
 Life, through Jefus Chrijl ; to him be everlaffing Glory and Praife. Amen, 
 
 243. VI. From the preceding Colledlion of Texts we may gather -, That 
 fome of the ExprelTions, whereby the unttcedent Bleffings^ are fignified, fuch as 
 ekn, jujlify, fanSiify, Sec. may be ufed in a double Senfe ; namely, either as 
 they are applied to all Chrijliam in general, in relation to their being tranflaied 
 into the Kingdom of God, and made his peculiar People, enjoying the Privi- 
 leges of the Gofpel : or as they (ignify the Effells of thofe Privileges ; namely, 
 either that excellent Difpofition and Character, which they are intended to pro- 
 duce, or that final State of Happinels, which is the Reward of it. Ir would be 
 too tedious to examine, in this View, all the Exprcffions, or Phrafes, whereby 
 Antecedent Bleflings are fignified. The Student in Scripture-Knowledge may eafily 
 pafs a Judgment upon them by thefe Rules. Where-ever any Blefling is af- 
 figned to all ChriflirJi.', without Exception •, where-ever it is faid, not to be of 
 Works ; where-ever Chrijliam are exhorted to make a due Improvement of it, and 
 threatened with the Lois of God's Blefling, and of eternal Life, if they do not, 
 there the Exprefllons, which fignify that Blefling, are to be underftood in a ge- 
 neral Senfe, as denoting a Gofpel Privilege, Profefllon, or Obligation. And in 
 this general Senfe, faved., ele5i, chcfen, ju/hfied., Jan^Sified, zm fometimes ufed ; and 
 Calling, Called, EleSlion, are, I think, always ufed, in the New Tcftament. But 
 when any Bitllliig connotes real Holinels, as actually exifting in the Subjedf, 
 then it may be underftood in the fpecial and eminent Senfe ; and always muji be 
 underftood in this Senfe, when it impHes the aftual PoflTcfllon of eternal Life. 
 And in this Senfe /jw^, eleiJ, chofen, jujiify, favSiifr, born of God, zve fometimes 
 ufed. AZt/. XX. 16, Many are called, but few are chofen, [who make a worthy 
 U!e of their Calling.] Mat.xxw. 31, He fhall fend his Angels, with a great Sound 
 
 of a 'Trumpet, and tliey fhad gather together his E eft. xii. 36, 37, In the Day 
 
 of Judgment, by thy Words thouflmlt be juflified, and by thy Words thou fJjalt be 
 
 condemned, i Thef.v. 23, The God of Peace {■i.n&\iy you wholly, &c. i John ii. 20, 
 Evt-ry one that doth Rtghteoujnefs is born of him. iv. 7, Every one that lovetb, is 
 born of God, in the eminent Senfe. 
 
 244. Here it (hould be carefully obferved ; That 'tis very common, in the 
 facred Wridngs, to exprefs, not only our Chriftian Privileges, but alfo the Duty, 
 to which they oblige, in the Prefent, or Preterperfeft Tenfe ; or, to fpeak ot 
 that as done, which only ought to be done, and which, in Fa6f, may poflibly 
 never be done. Mai. i. 6, A Son honours [ought to hor-our] his Fa.her. Mat. 
 V. 13, Te are [ougnc to be] the Salt of the Earth : hut if the Salt have hfi his Sa- 
 vour, &c. Rom. ii. 4, The Goodnefs of God leads [ought to lead] thee to Repent- 
 ance, 
 
96 ^ twofold Justification and Salv ation. 
 
 Ch a r. ^.}ice. vi. 2, 11. viii. 9. Col. iii. 3. i Pet. i. 6, Wherein ye [ought] greatly 
 Xil. [to] rejoice. 2 Cor. iii. iS, PFe all with open Face, [enjoying the Means ot] be- 
 L-.^-^/^V-^ holding as in a Ghfs the Glory of the Lord, are [ought to be, enjoy the Means of 
 being] changed into the fame Image, hem Glory to Glory, i Cor. v. 7, Purge out 
 the old Leaven, that ye may be a new limp, as ye are [obliged by the Chriftian Pro- 
 feflion to be] unleavened, Heb, xiii. 14, We feek, [we ouglit to feek, or accord- 
 ing to our Profeffion we feek] a City to come, i John ii. 12, — 15. iii. 9. v. 
 4,18. And in other Places. [217 N. 177N.] 
 
 245. But my chief Intention is to edablilTi a double Juftification, or Sahalion -, 
 for which we have the cleareft fcriptural Evidence. However, at prel'ent, it 
 ftiall fuffice to obferve ; That there is a Juftification and Salvation by Faith alone, 
 without the Deeds of Law, or any Works of Right <oufmfs. Rem. iii. 28. Ephef. ii. 
 8, 9, 10. And there is another Juftification, or Solvation, which is not without 
 Works, but is the Iflue of a holy and obedient Life, James ii. 24, By Works a 
 Aian isjuftified, and ftot by Faith only. Mat. xii. ^6, 37, In the Day of Judgment, by 
 thy Words thou fmlt be juftified. Mark xiii. 13, He that Jhall endure unto the End, 
 the fmie fhall be faved. Phil. ii. 12, Work out your own [or one anothers] Salva- 
 tion with Fear and Trembling. Heb. v. 9, Chrift is become the Author of eternal Sal- 
 vation to than that obey him. And the whole New Teftament bears Witnefs, that 
 only they who live fcberly, righteoufly, and godly in this prefent World fhall 
 be faved and juftified in the Day of our Lord. Now this Difference of being 
 juftified without Works, and hdng juftified by Works, is fo effential, and irrecou- 
 cileable, that it neceffarily conflitutes two Sorts of Jsftification, or Salvation. 
 
 245 t I. The FIRST" or Fundamental Juftification. This has relation to the 
 Heatheti State of us Gentik-ChriHians ; and confifts in the Remiffion of Sins, and 
 in our being admitted, upon our Faith, into the Kingdom and Covenant of 
 God •, when, with regard to our Gentile State, we were obnoxious to Wrath, 
 and deferving of Condemnation. This is of free Grace, without Works. For 
 how wicked Ibever any Heathen had been, or !U)w has been, upoa" Profeffion of 
 Faith in ChrisJ, his former Wickednefs neither was, nor is, any Bar to his Ad- 
 mittance into the Kingdom of God, nor to an Interefl: in its Privileges and Blef- 
 fmgs. Nay, further ; our prefent common Salvation, or Juftification, is fo of 
 Grace, and reaches fo far, that in Cafe any profeffed Cbriffian has lived dif- 
 agreeably to the Rules of the Gofpel ; yet upon his Repentance and Return to 
 God, his Intereft in the divine Grace, and the Pardon of Sin, ftands good ; 
 notwithftanding his former evil Life. This I call the FIRST Juftification, by 
 which we are invefted in all the prefent Privileges of the Gofpel •, and in refer- 
 ence to which we are faid in Scripture to be eleHecI, adopted, faved, juftified, 
 wafioed, fan^ified, born again, born of God, &c, 
 
 246. Concerning this FIRST Juftification, or Salvation, I may briefly 
 obferve, (i.) That it was confirmed to the firft Converts, and in them as the 
 firft Fruits, to us, by the miraculous Gifts of the Spirit, which were poured out 
 upon them. (2.) That we receive this perpetual Benefit from it, that we, who 
 are defcended from Chriftian Parents, are born in a juftified State, born HOLT 
 [100 J, 101], born Members of the Family and Congregation of God, intitled 
 to all the Bleffings, and Privileges of it, according to the original Grant of the 
 Covenant, Gra. xvii. 7. (3.) 'Tis this firsJ Juftification, and the Bleffings in- 
 cluded in it, that is (not conferred upon us, but) fealed and confirmed to us in 
 Baptifm, as what we have a Right to, in Virtue of the forefaid Covenant. See 
 
 the 
 
What Works excluded from first yujiijication. 
 
 the Note upon Rom. vi. 3. (4.) Upon Account of this/r/7 Juftification, we are 
 faid to be, in the Prcfent Tcnfe, what we are defigned to be, or what our Prin- 
 ciples have a proper Tendency to make us; as, ye are wcijhed., ye are fanSiified, 
 &c. [244] (5.) 'Tis with regard to this firjl Juftification, that we are faid to be 
 reconciled, or changed to God, in reference to our Heathen State [94]. (6.) 
 'Tis by Virtue of this/r/? Juftification, that we enjoy the Benefit ot Repentance, 
 and the Forgivenefs of Si.-!, after we are taken into the Church and Covenant 
 of God. And therefore the Forgivenefs of Sins, to thofe who are in the Church 
 and Covenant of God, comes under the fame Rules with the firft Juftification, 
 (for it is the lame Juftification continued, or repeated,) md is of Grace, i.ot of 
 Works, as it neceffarilv muft. Sec Rom. iv. 6 — 8. Luke xviii. 9—14. Or, in 
 other Words, 'tis in Virtue of the firft Juftification, that our prefent Life is a 
 Day of Grace, the Grace of our fi>Ji Juftification, or the Benefit of Repentance 
 and Pardon, being continued throughout our whole prefent Life, and giving 
 us the Opportunity and Means of obtaining eternal Life. (7.) From all this it 
 appears, that this FIRST Juftification doth not terminate in itfelf, but is in 
 order to another -, which we may call 
 
 246 f (II.) FINAL Juflification, or Salvation. This relates to, and fup- 
 pofes, our Chrijlian State ; and confifts in our being aftually qualified for, and 
 being put into PofTelfion of, eternal Life, after we have duely improved our 
 F//i5 2" Juftification, or our C/^r//Zz«« Privileges, by patient Continuance in Well- 
 doing, to the End, under all Trials and Temptations. 
 
 247. Vn. A CAREFUL Attention to the preceding Colledlion of Texts will 
 give us a clear and diftinft Notion, what thofe JVORKS are, which St. Paul 
 excludes from Junfication ; and what that Juftification is from which they are ex- 
 cluded. By Works, excluded from Juftification, or Salvation, he doth not mean 
 only ceremonial Works, or ritual Obfervations of the Moftaic Conftitution : For he ex- 
 prefsly excludes Works of Righteoufnefs , or righteous Works, Tit. iii. 5, Not by Works 
 of Rigbteoufnefs which we have done, but according to his Mercy he saved us. Now this 
 fets .afide, not only ceremonial Works, but all Acts of Obedience properly moral. — 
 Again; by WORKS, ov WORKS oi LAW, excluded from Juftification, the 
 Apoftle doth not always mean onlyfinhfs, perfect Obedience. For I do not find that 
 any, the moft rigid Jew, ever 'infilled upon that, as neceffary to Juflification. 
 Indeed, the Apoftle may argue from the Nature of Law, as it requires finlefs, 
 perfed Obedience, in Confutation of the Jew, who, not duely confidering the 
 Nature of Law, infifted that the Gentiles ought to put themfelves under the Law 
 oi Mofes. But certainly, by WORKS or DEEDS of LAW he doth not 
 always mean only finlefs, perfeEl Obedience. In fhort ; ihe. WORKS, excluded 
 from Juftification, 2.vc any Kind of Obedience, pcrfecl or imperfcff, which may be 
 luppofed a Reafon for God's beftowing the Privileges and Honours of the Gof^ 
 pel upon the Heathen World. [Note III. 20.] Thofe Privileges and Honours 
 were beftowed out of pure Mercy and Goodnefs, without regard to the fore- 
 going good or bad Works of the Heathen World. No doubt, every good and 
 virtuous Adion is pleafing to God, and approved by him ; and the eminent 
 Piety of Cornelius might be a Reafon why, of all the Heathens, the Gofpel was 
 firft preached to him. Ails x. 4, 5. But no Perfon, whether Heathen or Jew, 
 was taken into the Church or Family of God, only for his being a virtuous Per- 
 fon. Becaufe, had he in Time pasJ been ever lb wicked, upon his Faith, he had 
 a Right to the Privileges and Honours of the Gofpel. Confequently, the 
 
 O Wcrks^ 
 
what Faith required to first yujiijication. 
 
 IForks, which are excluded from J unification, refer to the prior State o'i Chriflians^ 
 and to their FIRST JuHification ; when they were taken into the Church or 
 Kingdom of God, and had their pafi Sins forgiven them.. This FIRST JufH- 
 ficaticn was not of IVcrks : that is to fay, There was no Retrofpeft, no Hating Ac- 
 counts with regard to a Man's paft Conduft -, nor was any Perfon admitted in- 
 to the Church and Covenant of God only becaufe he had been a good IVfan, 
 nor any Perfon, profeffing Faith in Chrifi, rcjecSted, becaufe he had been wick- 
 ed and ungodly ; but this Juflification of the believing Heathen was of juere 
 GRACE, according to the Counfel and Purpofe of God's own Will, without 
 Regard to what the Heathen had been before his Converfion. So that no Man, 
 upon his being raifed to the Honours and Privileges of the Gofpel, could 
 GLORT, BOylST, or pretend Self-fufficiency, or Self-dependence in procur- 
 ing thofe Honours or Privileges, Ephef. ii. 9. 
 
 248. That IVorks, excluded horn Jujlificatie>!, muft be Works done in the 
 State PRIOR to a Perfon's Converfion ; and that the Juflification they are ex- 
 cluded from is the FIRST Jujiifica/ion, is further evident: Becaufe after Con- 
 verfion, when a Man is become a Chrijlian, and with regard to FINAL jfuj- 
 tification, PForks are exprefsly required For zvithotit Holinefs, or Works of Righ- 
 teoufnefs, the Gofpel conftantly declares, No Man Jhall fee the Lord* 
 
 249. But yet, obferve ; Works of Righteoufnefs are fo infifted upon in our 
 Chriflian State, now that we are taken into the Kingdom of God, that if any 
 Chriftian fhould negleft the Performance of them, there is ftill Room, in this 
 Life, for Repentance. For our Lord and his Apoftles, not only called Men to 
 Repentance, in order to their FIRST Juflification ; but the Apoftles, and our 
 Lord after his Afcenfion, exhort wicked Chriftians, fuch as were Members of the 
 Gofpel Church, to Repentance, in order to their PINAL Juflification. 2 Cor. 
 xii. 21. Rev. ii. 5, 16. iii. 3, 19. While the accepted Time and the Day of Sal- 
 vation continues, we enjoy the Benefit of Repentance. We are in a State of 
 Pardon during Life, which is the Day when we hear the Voice of God's Mercy, 
 Heb. iii. 7. And the Language of his Mercy to every Sinner is the fame as our 
 Saviour's to the Woman, John viii. 11. Neither do I condemn thee: go, and fin no 
 ■more. But it muft be carefully obferved, That this Favour is granted, not to 
 indulge Wickednefs, but mercifully to enlarge the Poffibility of our Salvation, 
 For, whatever our prefent Privileges are, we fTiall for certain perifh eternally, 
 unlefs we forfake Sin, and praiffife univerfal Holinefs. And fuch is the abound- 
 ing Mercy of God, that he will receive and pardon us, at what Time foever 
 we fincerely return unto him. Only remember ; That the longer that Return 
 is delayed, the more our Hearts will be hardened, our Salvation will become 
 lefs poflible, and we fhall ftill be nigher to Curfing, Heb. vi. 8. 
 
 250. Vin. It is alfo evident, from the foregoing Colleflion of Texts, what 
 that FAITH is, which gave a Right to the FIRST J ifltfication, or an Admit- 
 tance into the Kingdom of God in this World. Certamly it was fuch a Faith 
 as was confiftent with a Man's perifhing eternally : becaufe he might be admit- 
 ted into the Church upon a Profeffion of that Faith, and yet remain a wicked 
 
 Perlon, 
 
 * Note, St. James meaneth this FINAL Juflification, or Salvation, when he faith, 
 {Chap. ii. 14, 24.) That a Man is notfaved, 01 jujlified, by Fuith alone without Works. 
 
What Faith required to first Jtifltjication. 
 
 Perfon, and be loft for ever. This was evidently the Cafe of Simon the Sorcerer ; 
 who, though his Heart was not right in the Sight of God, (Ads viii. 21.) though 
 he was in the Gall of Bitternefs and Bond of Lnquity, Ver. 23, Yet it is faid, Ver. 
 13, That he BELIEVED, and ivas baptized. Confequently, that Faith muft 
 be t\\t general Faith, which is common to all Chriflians, good and bad ; or Faith 
 confidered fimply and ftiparately from the Fruits and Eliects of it. It was that 
 general ProfcflTion of Faith \n Jefus ChriH, as the Mcfliah and Saviour of the 
 World (which included a Profeflion of Repentance, and which indeed ought to 
 have been fincere,) upon which the Aportles baptized the firfl: Converts. It is 
 in this Senfe, that we are all the Children of God, by Faith injefits ChrOt, Gal. iii. 
 26. And this Faith, in the Nature of Things, muft be abfolutely neceflary to 
 our Adoption, or being taken into God's Family. For as our being begotten, or 
 born again, regenerated, or made the Children of God, is of a fpiritual or moral 
 Nature, and relates to the Improvement of our iVIinds in Wildom and Good- 
 nefs, if a Perfon were entirely ignorant of the Grace of God, or refufed to af- 
 fent to it, and accept of it, 'tis plain he could be begotten to Nothing ; or could 
 not be begotten at all ; for there would be no Foundation of the fpiritual Rela- 
 tion between God and fuch a Perfon. The Means, by which we are begotten, 
 or regenerated, to the Chriftian State, or the Seed of which we are born, is the 
 Word of God, James i. 18. i Peter 1. 23. Now where the Word of God is not 
 received, but rejefted •, that is, where a Perfon doth not profels Faith in it, but 
 remains ftill in Unbelief, 'tis evident nothing can be produced, or generated ; 
 the only Means of Regeneration, or the only Ground upon which Adoption, Jufii- 
 fication, and the other Antecedent BlefTings, can be planted, is wanting. 
 
 251. The Faith, which gave a Perfon a Place or Standing in the ChriHian 
 Church, was Profejfwn, confidered fimply, and feparately from the Fruits and 
 Effe£ls of if, though, I conceive, it did include a Vrofeffwn of Repentance, of 
 forfaking Sin and Idolatry, and of bringing forth the Fruits of Righteoufnefs. 
 And this Faith we may call the FIRST FAITH; as, I fuppofe, the Apoftle 
 doth, I Ttm. V. i?.. And 'tis the continued ProfefTion of this Faith in Chri^, 
 which gives us a continued Right to a Place in the Church. For, if we ca{f- 
 (j/"this FIRST Faith, we renounce our Profeffion ; we ceafe to be Chriflians ; 
 or, we no longer belong to the peculiar Family of God.* 
 
 252. But, though a Perfon upon this FIRST Faith alone, has a Right to a 
 Place and Standing in the prefent Kingdom of God ; yet 'tis not this Faith a- 
 lone which gives him a Title to FINAL Juftification, or to a Place in the future 
 and heavenly Kingdom. No ; in order to that, this general profefTed Faith 
 muft grow into a Principle in the Heart, working by Love, overcoming the 
 World, and bringing forth all the Fruits of Righteoufnefs in the Life : Other- 
 wife, the FIRST Faith, and FIRST Juftification will come to nothing. This 
 is the WORKING Faith, Gal. v. 6; or Faith working with WORKS, and 
 perfe^ed by WORKS, Jam.ii. 22 ; the CONTINUED Faith, Col. i. 23 ; the 
 GROWING, or INCREASING Faith, 2 Thef i. 3. 2 Pet. i. 5. 2 Cor. x.15; 
 the STEDFAST or eflabUfJjed Faith, Col. ii. 5 •, UNFEIGNED Faith, i Tim. 
 i. 5. The FIRST Faith, is the common Faith of all Chriflians ; this latter Faith, 
 
 O 2 is 
 
 * St. James fpeaks of this FIRST Faith. Chap. ii. 14—26. And very juftly prc- 
 nounces it infufficient, being alone, for our FINAL Salvation^ or Ju/iification. 
 
lOO What it is to hs a true Christian. 
 
 is peculiar to red Chriftians, who purify themfelves from all Filthinefs of the 
 Flefh and Spirit. The FIRSt may be a dead, unaftive Faith, Jam. ii. 17, 
 20, 26 ; The other is living, and aftive. The FIRST, is a Profeffion ; the other, 
 an operative Principle. A Man may have the FIRST Faith, and perifh ; by 
 the other, we Meve to the Saving of the Soul, Heb. x. 39. The FIRST Faith, 
 may be a Foundarten without a Superftrufture -, the other, is Faith built upon, 
 and improved, 2 Peter i. 5 — 8. Jiuie 20. 
 
 253. This Diftinftion of Faith ktm% to be agreeable to the Senfe of thofe 
 Texts, Rom. i. 17, In the Gofpel is revealed the Righteoufnefs of God from Faith 
 to Faith, i John v. 13, Thefe Things have I written unto you, that believe on the 
 Name of the Son of God, [with the first Faith-,] that ye mer^ know that ye have 
 eternal Life, and that ye may believe on the Son of God, [with the growing, ^c. 
 Faith.] 
 
 254. IX. We may alfo learn, from the preceding CoUeflion of Texts, what 
 it is to be a TRUE CHRISTIAN. And he is a true Chriftian, who improves 
 the FIRST FAITH into the IFORKING FAITH; or who has fuch a 
 Senfe, and Perfuafion of the Love of God in Chrift Jefus, conferring upon him 
 the Antecedent Blefiings of Ekeiioti, Adoption, Ji'Jlif cation, &c. That he devotes 
 
 his Life to the Honour and Service of God in Hope of eternal Glory. 
 
 Therefore, to the Character of a true Chriftian 'cis abfolutely necefTary, that he 
 diligently ftudy the Things that ■xxt freely given him of God; namely, his Elec- 
 tion, Regeneration, Adoption, Pardon, Right to the heavenly Inheritance, &c. that he 
 may gain a juft Knowledge of thefe ineftimable Privileges ; may taile that the 
 Lord is gracious, and rejoice, in the Gofpel- Salvation as his greatcfl Happinefs 
 and Glory. This is growing up in Clrrijl, Eph. iv. 15 -, This is groining in Grace, 
 or in a Senfe of God's Favour, and in the Knowledge of our Loi-d Jefus Chrifl, 
 2 Pet. iii. 18. And this happy Growth is nourilhed by conftant and careful 
 Attention to the Word of God, 1 Pder ii. 2, 3. 'Tis necefTary that he work 
 thofe BlefTings upon his Heart, till they become a vital Principle, producing in 
 him the Love of God, and engaging him to all chearful Obedience to his Will, 
 giving a proper Dignity and Elevation of Soul, raifing him above the befl: and 
 worll of this World, carrying his Heart into Heaven, and fixing his Affeffions 
 and R'^gards upon his everlafting Inheritance, and the Crown of Glory laid up 
 for hi n there. Thus he h firong in the Grace that is in Chrijl Jefus, 2 Tim. ii. i ; 
 Thus ills Heart is ejiablijhed with Grace, Heb. xiii. 9 -, Thus he abides in Chrifl:, and 
 hi-; IVo: ds abide in him, John xv. 7. ' Thus he continues in the San and in the Father, 
 I John ii. 24. Thus his Seed remains in him, iii. 9. Thu% he dwells, or con- 
 tinues, in God, and God in him, iv. 16. Thus he hath, or holds, the Son, v. 12. 
 Or, miOre plainly, thus he continues in the Faith, grounded and fettled, not moved a- 
 wry from the Hope of the Gofpel, Col. i. 23. For thus he is armed againft all the 
 Temptations and Trials refulting from any Pleafure or Pain, Hopes or Fears, 
 Gainor Lofs in this prefent World. None of thefe Things move him from a 
 faithful Dilcharge of any Part of his Duty, or from a firm Attachment to Truth 
 and Righteoufnefs ; neither counts he his very Life dear to him, that he may do 
 the Will of God, and finifh his Courfe with Joy. In a Senfe of the Love of 
 God in Chrifl, he maintains daily Communion with God, by reading and medi- 
 tating upon his Word. In a Senfe of his own Infirmity, and the Readinefs of 
 the Divine Favour to fuccour him, he daily addrefles the Throne of Grace, for 
 
 the 
 
What to PREACH CHRISTy or the Gospel. ioi 
 
 the Renewal of fpiritual Strength, in AfTurance of obtaining it, through the one 
 Mediator, Chrijl Jefus. Inlightened and direfted by the heavenly Doftrine of 
 the Gofpel, he purges his Mind from Anger, Wrath, Mahce, Envy, and every 
 felfifh, turbulent, unfociable Paffion -, and cultivates in his Breaft, and exercifes 
 in his Converfation, the kind, courteous, humble, inoffenfive and univerfally 
 benevolent Spirit of the Gofpel -, and fo is a Friend, not only (in the narrow 
 Senfe of Friendfhip celebrated among the Heathens,) to a feleft Companion, 
 he happens to fall in with, but to all Mankind, and always, from a true and 
 fleady Principle. 
 
 255. This is the Man of true Goodnefs, true Courage, and Greatnefsof Soul. 
 This is the Man happy under all Events ; who lives the Life he now lives in the 
 Flejh by the Faith of the Son of God. This is the Man, who, while he defpifes a 
 vain Life, has the trueft and higheft Enjoyment of all that can be enjoyed in it; 
 for he enjoys all in Truth and Purity. This is the Man who alone properly 
 lives ; and always, under the greateft Afflidicns, in the very Moments of Death, 
 lives : For he has nothing but Life and Immortality before him •, Death itfelf 
 giving no Interruption to his Life, who ihall affuredly be again reftored to an 
 endlefs and happy Exigence.* Blefled, unfpeakably blelTed, is this Man. Such 
 the Gofpel is defigned to make us all ; and fuch we all may be, if we do not 
 fhamefully defpife the Grace of God, and our own Happinefs. But the Know- 
 ledge and Senfe of thefe Things are generally loft among Chriftians ; to whom 
 the Words of the Plalmift may too truly be applied -, It is a People that doth err in 
 their Heart., and they have not known ny Ways, Pfal. xcv. 10. 
 
 256. X. The foregoing Colleftion of Texts, will alfo give us a juft Idea, 
 what it is to PREACH Chriji, or the Gcfpel. 'T\% not telling People, they are 
 all naturally corrupt, under God's Wrath and Curfe from the Womb, and in a 
 State of Damnation, till they come under the Influences of a fuppofed efficaci- 
 ous, irrefiftible Grace ; which yet works in a fovereign Way, arbitrarily and un- 
 accountably. 'Tis not teaching, thatcnly a fmall, uncertain Number among 
 ChriHians ixre. 2Lvh\tYz.Ti\Y redeetiied, ele5ied, called, adopted, born a^atn or regenerated ; 
 and that all the reft are by a fovereign, abfolute, and eternal Decree pafled by, 
 or reprobated. Thefe are no Principles of Chriftianity ; but ftand in direct 
 Contraditlion to them, and have drawn a dark Veil over the Grace of the 
 Gofpel, funk the Chriftian World into an abject State of Fear, and a falfe fu- 
 perlYitious Humility ; and thrown Minifters into endlefs Ablurdities.* The 
 
 yJpoHbs 
 
 * For this Reafin the Apoftle feems to give himfclf the Charafler of [01 ^s^-fla] the 
 LIf'E RS ; namely, as he had the Hope and Profpecl of eternal Life, 2 Cor. iv. 11. 
 
 * I pretend to no great Acquaintance with Ecclefiaftical Hiftory ; but in my own Mind 
 I think it is probable, thofe Principles were firft introduced by fome Chriftian Manichees ; 
 v.'ho not being able to vindicate their two eternal, fclf-exiftent and independent Principles 
 of G' oc/and Evil, (which, as thev thought, necelFarily involved all Mankind either in Sin 
 anJ Mifery ; or rendered them virturui or happy., as they chanced to come under the Infiu- 
 ence of the one or the other,) found out a Way of reducing their DotSlrines of necQpiry 
 Sin, and ncceffary Holinefs to one Principle, by aligning this arbitrary Determination o:" 
 Mens moral and naturafCircumftancei to the one God, which before they afligned to two. 
 
 I, make 
 
What to PREACH CHRIST^ or the Gospel. 
 
 W were abfolute Strangers to thefe Doflrines. The whole Scheme, and Me- 
 thod of the Doftrine, they preached to Gentile Chriflums, is ccmpreheiided 
 in that fingie Sentence, Eph. v. 8. Te ivere sometimes [in your Heaihen^i2x€\ 
 Darknefs, but n ow [in your Chriftian State] are ye Light in the Lord ; valk as 
 Children of Light. [155 the 4th Note.] To the Gsntik Chrif.ians they explained, 
 and inculcated the Glory of the Grace of God in ChriH, which had delivered (Wem 
 frcm the Pozver of Heathenifh Darkmfs., and tranftated them into the Kiiigdcm of the 
 Son of his Love. To raife their Elleem of the exceeding Riches of this Grace., they 
 opened the Fountain from which it flowed, the pure and free Love of God, and 
 the Counfel of his Will, in which it was formed and eftablifhed before the World 
 was. They alfo explained the grand and furprizing Metliod, in which it was 
 conveyed and adminiflred, even by the Incarnation, holy Life, obedient Suf- 
 ferings, and glorious Exaltation of the Son of God. They put their Difciples in 
 Mind, how deplorable their Cafe v.'as in their Heathen State, a? they were then 
 in a difmal State of Darknefs and Ignorance ; under the Power of Sin and Sa- 
 tan ; obnoxious to Condemnation and Wrath. On the other hand ; they re- 
 prefented the Glory and Honour, to which they were now raifed, in their 
 Chriftian State, by their ElcSiion, Calling and Adoption. They demonftrated that 
 they were in a State of Jtiftification and Salvation ; that they were regenerated or 
 born again, born of God, wafloed and fan^ified, and tnade to live together with Chrift ; 
 that they were the Houfe and Tim-pie of God, his peadiar People inverted in all the 
 Benefits of the Gofpel-Covenant, particularly the RemilTion of Sins, and the Do- 
 nation of eternal Life. And then they warmly urged and befeeched them, not 
 to receive this Grace in vain, but to improve it, to the forming all the folid Prin- 
 ciples of Holinefs in their Hearts, and the bringing forth all the Fruits of 
 Righteoufnefs in their Lives.* They reprefented, how difagreeable their former 
 Heathenifh Converfation was to their prefent honourable State, and Relations to 
 God ; they earneftly exhorted them, to put off all former Works of Darknefs, 
 and to put on the whole Armour of Light ; to be patient and perfevering in 
 Duty, under all Trials and Affliftions ; to be fincere in their Love one to ano- 
 ther ; humble, peaceable and kind towards all Men -, to pray unto God con- 
 tinually for a Supply of all their Neceffities. To animate their Obedience and 
 Patience, they frequently pointed at the Coming of our Lord, and the Crown 
 of Righteoufnefs, he will give to the Faithful and Upright. And on the other 
 hand, to awaken the Carelefs and Impenitent, they difplayed the Terrors of the 
 future Judgment, and that dreadful Wrath, which would confume all the 
 Workers of Iniquity, without any Refpeft of Perfons, whatever their Profeflions 
 
 or 
 
 I make no doubt, but the Do£lrines of Original Sin, whereby we are fuppofed to be nccef- 
 farily corrupt and wicked ; and the Do&t'ine of irrefi/iible Grace, whereby we are fuppofed 
 to be neceffarily made Holy ; the Dodrine of particular abfolute EleiJion and Reprohaticn ; 
 1 make no doubt, I fay, but thefe Doctrines are Manlchaifm chriftianized. And it is fuch 
 Dcdrines as thefe, that have mifreprefented the Chriftian ReHgion, harrafled the ChriJIian 
 World endlefsly, by blinding and confounding Mens Underltandings, and imbittering their 
 Spirits; and have been the Occafion of calling in the Help of a falfe Kind of Learning, 
 Logic, Metaphyftcs, School Divinity, in order to gi\ e a Colour of Realbn to the grofftft: 
 Abiurdities, and to enable Divines to make a plaulible Shew of fupporting and defending 
 palpable Contradidions. 
 
Tf^hat to PREACH CHRIST, or the Gospel. 103 
 
 or Privileges in this World have been.* If the Apoftles knew how to preach Chap, 
 
 the Gofpel, this is Preaching Chriji and the Gorpel. XII. 
 
 * I cannot here omit quoting an ancient Piece, which bears the Title of Clement's Second 
 Epijile to the Corinthians (though it fecms to me Part of a Sermon,) and gives a remarkable 
 Specimen of the Apoltolic Way of Preaching. Take the Senfe as follows. *' Brethren, 
 
 " we fliould not have low Sentiments of our SALVATION : For if we ac- 
 
 " count the Things wc hear preached little and inconfiderabie, we fin, not confidering, 
 " out of what Condition we were CALLED, [79] nor by whom, nor to what Place, 
 <' nor what great Things Jefus ChriJI patiently fubmitted to fuffer for us. What Return 
 
 *« then (hall we make him .'' All Praife, and pious Regards are his Due. For he has 
 
 " gracioufly given us the LIGHT, [Ephef. v. 8.] has addrelTed himfelf to us as a Father 
 
 « to his SONS, and SAVED [78] us when perifliing. Being BLIND in our 
 
 " Underflanding, worfliipping Stones and Stocks, and Gold, and Silver, and Brafs, 
 " the Works of Men, and our whole Life was nothing but DEATH [81]. In the midft 
 " of fo great DARKNESS [Ephef. v. 8.] through his good Pleafure, we recovered our 
 " Sight, being difingaged from the Cloud which incompafled us. For he had A'lERCT 
 " [113] upon us, and in his Compaflion saved us, beholding us in fo great Error and 
 " Deftrudion, and having no Hope of Salvation but from him alone. He called 
 " us, who WERE NOT, [i4|l] and was pleafed that of nothing we fhould re [or 
 
 " have an Exiftence. 81 i]] Seeing then he has vouchfafed us fo great Me rcy, chief- 
 
 <« lyinthatwe, whoare alive, [0; ^avT€?] facrifice not to dead Gods, nor worfliip them, 
 
 " but by him know the Father of Truth, what Acknowledgment (hall we make him, 
 
 *' but to confefs him before R-Ien ? And how (hall we confefs him ? By doing what he has 
 
 *« taught, and not defpifing his Commandments. Then let us not only call him Lord; 
 
 " for that will not SAVE us [finally: 245] But let us confefs him in our Works 
 
 " [248] by loving one another, not committing Adultery, not Slandering, but being 
 
 " chalte, merciful, good, fympathizing with each other, not loving R^oney. If we do 
 
 " otherwife, the Lord has faid. Though ye were gather'd into my Bofom, and do not my 
 " Commandments, I would caft you away, and fay unto you. Depart from me, I know 
 " you not ivhence you are, ye Workers of Iniquity. Wherefore, Brethren, ceafing to live 
 
 " after the Manner of this World, let us do the Will of him that hz^CALLED us. 
 
 «' For the Sojourning of the Flelh in this World is low, and of (hort Duration ; but the 
 «' Promife of Chrift is grand and wonderful, and the i?£ 5 2" [86] of the future Kingdom, 
 « and of Life eternal. And how (hall we attain thofe Things, but by living holily, and 
 " jultly, and by accounting worldly Things foreign to our Happinefs ; for if we covet 
 
 " them, we fall from the righteous Way, and nothing can deliver us from eternal 
 
 " Punifhment." 
 
 Obfervej how clearly he diftingui(hes between the /r/? and /««/ Salvation. 
 
 CHAP. 
 
104 Gospel no Prejudice to the rejl <?/" Mankind. 
 
 CHAP. XIII. 
 
 7he Gofpel-Conflitution not p7'ejudicial to the reft of Man- 
 kind. Virtuous Heathens y^^// (^^ eternally faved. 
 
 Chap, f | "^HE ten foregoing Particulars, I think, are all clear from the Proof 
 XIII. I ■ I have given, that the Gofpel is a Scheme, calculated to reftore true 
 
 '_.'^v''>^ JL. Religion, and to promote Virtue and Happinefs. I now proceed. 
 
 257. This noble Scheme was not intended to exclude any Part of the World, 
 to whom it fhould not be revealed, from the prefent Favour of God, or future 
 Salvation •, or any ways to prejudice them [58]. The moral and religious 
 State of the Heathen was very deplorable ; being generally funk into great Ig- 
 norance, grofs Idolatry, and abominable Vices. But there might be fome vir- 
 tuous Perfons among them. Now the Gofpel was not intended to fink the 
 honeft, virtuous Heathen, or to leave him deftitute of the Bleffing of God ; 
 but to exalt the upright C/.??7/?m«, and give him greater Advantages Tor improv- 
 ing his rational Pov/ers : not to make the Heathen worfe, but to make the Chri- 
 ftian better. Nay, further -, though the Nations, who profefs the Gofpel, are, 
 at prefent., greatly favoured in external Privileges, beyond thofe who are igno- 
 rant of it, yet, in the Day of Judgment, God will, without refpeil of Perfons, 
 render to every Man according to his Works, and according to the honeft Ufe 
 he has made of the greater or. leffer Advantages he has enjoyed : and in that 
 folemn Day, the virtuous Heathen will not be rejeded, becaufe he did not be- 
 long to the vifible Kingdom of God in this World, but will then be readily ac- 
 cepted, and received into the Kingdom of Glory. Nor, on the other hand, 
 will a wicked ProfefTor o{ Cbrifiianity be partially favoured, becaufe, in this pre- 
 fent Time, he was a Member of ChrisTs, vifible Church, and numbered among 
 the E!e£l-; but will certainly then be difowned, and condemned with all the 
 Workers of Iniquity. This is very evident in Scripture. Our Saviour, fpeak- 
 ing of the Centurion, who was a Heathen, faith (M?/. viii. 11, 12.) Ferily I fay 
 unto you, I have not found fo great Faith [as this Heathen has profefled] 710, not in 
 Ifrael, [who are the peculiar People and Kingdom of God.] And I fay unto you, 
 many [Heathen who are not the Children of the Kingdom in this World,] fijall 
 [in the laft Day] come from the Eafl and Wcfi, [from all Parts of the Globe,] and 
 fhall fit down with Abraham, Ifaac and Jacob in the Kingdom of Heaven : But the 
 Children of the Kingdom pall be cqft out into outer Da: knefs ; there fhall be Weeping 
 andGnafJjing of 'Teeth. This relates to the prefent Kingdom of God in general, 
 as well under the Chriflian, as the Jezvifj Difpenfation : For our Lord is fpeak- 
 ing of the final IflTue of Things at the laft Day, as I have fhewn [143], when 
 all the various Difpenfations of the Kingdom of God fhall be finifhed, and there- 
 fore, what he iaith moft naturally refers to the Kingdom of God under any 
 Difpenfation. Befides, if the 7nany, who fhall come from the Eafi and the Weft, and 
 fit down ivith Abraham, Ifaac and Jacob in the Kingdom of Heaven, be underftood of 
 thofe Heathen, who fhould hereafter embrace the Faith of the Gofpel, and be 
 taken into the peculiar Kingdom of God in this World, then our Saviour's Afier- 
 
 tion 
 
l})e Righteous in all Nations faved at loft. 
 
 tion furely is not to the Point, with regard to the Centurion's Cafe, who was a 
 Heathen. For then, his AflTertion would run thus ; / fay unto you, many who 
 fhall hereafter be the Children of -the Kingdom, Jhall come from the Eafl and 
 Weft, and fit down with Abraham, Tfaac and Jacob in the Kingdom of Heaven, while 
 th? Children of the Kingdom, [that is, the prefent Jfa'j] fhall be caft out. Thus the 
 Oppofition would be between the iuturt Children of the Kingdom, or Chriftians, 
 and the prefent Children of the Kingdom, or Jews : Whereas the Centurion's Cafe 
 required, that the Oppofition fhouid be between Heathens, and the Children of 
 the Kingdom. Confequently, this Text proves, that many Heathens fhall be 
 faved, while fome of the Children of the Kingdom, whether Jews or Chriftians, 
 Ihall periOi. 
 
 258. And that a Heathen may pofTibly fo believe as to come unto God, is evi- 
 dent from Heb. xi. 6, He that cometh. to God muft believe that he is, and that he is the 
 Rewarder of them that diligently feek him. The Objeds of true faving Faith are 
 more or lefs extenfive, according to the lefs or greater Light any Man enjoys. 
 The Objefts of Faith, before our Lord's Coming, were not fo extenfive as ours, 
 who have before us the whole Scheme of Revelation. And he who has no 0- 
 ther Guide than the Light of Nature, and in that Ijght fees that God is, and 
 that he is the Rewarder of them that diligently feek him, and accordingly comes to 
 God by an obedient Life, fo far as he knows his Duty, is a true Believer, accord- 
 ing to the Apoftle's general Account of Faith, even though he doth not fee any 
 Part of the Obje6ls of Faith, which are peculiar to the Chriftian Revelation. 
 Confequendy, a Heathen, in any Part of the World, may poffibly exercife true 
 Faith, and be an accepted Believer in the Sight of God •, For he may believe, 
 that God is, and that he is the Rewarder of them that diligently feek him. 
 . 259. Our Lord {Mat. xxv. 14, ijc.) fhews us, how he will in the laft Day 
 judge his own Servants, to whom he has delivered his Goods ; that is, the Members 
 of his Church, whom he has favoured with fingular Privileges. But in the next 
 Parable {Ver. 31, &c.) he (hews, that ALL NATIONS, both within and 
 without the Pale of the Church, (hall be gathered before him ; and that he 
 will receive all the Righteous that are found among them into eternal Lfe, and 
 condemn all the Wicked to everlafting Puniftjment. [149I This is agreeable to what 
 tht Apoftle faith, Rom.n. 9, 10, 11, Tribulation and Anguifto floall be upon every 
 Soul of Man that doth Evil, of the Jew ftrft, and alfo of the Gentile. But Glory, 
 Honour and Peace fhall be rendered to every Man that worketh Good, to the Jew 
 firft, and alfo to the Ge/itile ; for there is no Refpc£t of Perfcns with God. 
 
 260. And indeed, through the whole of that fecond Chapter to the Romans, 
 the Apoftle fuppofes true Religion is of an univerfal Nature and Extent, and 
 may poffibly be found every where, among all Nations upon the Globe, Where- 
 ever rational Nature is, there true Religion may in Faft be. This is manifefl- 
 Jy hisSenfe, Fer. 27, And ftjall not the Uncircumafion, which is by Nature, if it ful- 
 fil the Law, judge thee, who by the Letter and Circumcifwn deft tranfgrefs the Law ; 
 That is, " Shall not the m-re Heathen, who is deflitute of the Benefit of Re- 
 *' velation, and is by Nature, or hath no other Guide but his own Natural Rea- 
 " fon and Underf^anding, fliall not fuch a one, if he fulfil the Law by a fober 
 *« and upright Converfation, condemn thee, who enjoyeft the Privileges of Re- 
 " velation, and pervertefl them to the Purpofes of Wickednefs .f"' The Apoflle's 
 Argument has no Force, if it be not true, that the mere Heathen, who is by 
 Nature alone, who has no other Guide befides that Reafon and Underftanding, 
 
 P which 
 
io6 Gospel i^(?/ intended to unchurch the Jews. 
 
 Chap, which is the Gift of God to all Men, and the Infpiration of the Almighty, 
 XIII. may fulfil the Law, the Law, at leaf!:, that he is under ; that is, may be a fin- 
 O'-v-^^ cerely virtuou;?, honeft, fober, kind, good and benevolent Man. This is the 
 Foundation of the Apoftle's Reafoning with the Jeiv ; and will equally hold with 
 reo-ard to the Chriftian too. We may truly turn his Words to ourfelves, and 
 {x°; Shall not the Heathen, who is hy Nature, if he fulfil the Law of-God, condemn 
 thee, O ChrilHan, zvho, by miftaking and perverting Revelation, and its Privi- 
 leges, doH tranfgrefs the Divine Law. 
 
 261. The firft Sermon that was ever preached to zGentile-Cbrifiian Audience 
 begins with thofe remarkable Words, {^Ss x. 34, 35.) Of n Truth, I perceive 
 that God is no RefpeSler of Perfons ; but in every Nation he that fears him, end works 
 Righteoufnefs , is accepted of him. For (1 Twi.'w. 10.) Tl'he living God is the Saviour of 
 ALL Men, fpecially of thofe that believe. 
 
 262. This may fuffice to fhew. That as the Gofpel, preached to fome Na- 
 tions of the World, could not make the Condition of others worfe •, fo, in Fad, 
 it did not deprive any virtuous Perfons among them of the leaft: Degree of God's 
 Favour, or leave them deftitute of the Regards of his Goodnefs. 'Tis a great 
 Bleffing to us, and no Injury to them. 
 
 CHAP. XIV. 
 
 The Gofpel was not dejigned.^ in itfelf^ to U7ichurch the Jews : 
 yet they warmly oppofed it, i. SomeToidlly ; 2. Others 
 only in Part. 
 
 N D as the Gofpel was not intended to prejudice the Heathen, to 
 whom it Ihould not be difcovered, fo neither was it, in itfelf, de- 
 figned to unchurch the Jews. This appears from what has been 
 already faid to prove, that the believing Gentiles are taken into the fame Body, 
 Church and Covenant, in which the Jews were before the Gofpel-Difpenfatioa 
 was erefted [64, i^c.'] Only, whereas till the Coming of our Lord they had pro- 
 fefled Subjection to God alone, as their King and Governour, when the Gofpel- 
 Difpenfation was fet up, they were further required to profefs Subjedlion to Jefus 
 Chrifl, as conftituted King and Lord of the Church. Before, they believed in 
 God ; under the Gofpel, they were required to believe alfo in the Son of God, as 
 his Chrifl or Meffiah, whom he had fet King upon his holy Hill o^ Sioti. John 
 xiv. I. And believing in the Mefftah, they remained ftill the People, though 
 not the only People, of God. 
 
 264. Nor doth it appear, that they were obliged to difufe any Part of their 
 former Law or Conftitution. Indeed, they were to confider themfelves, and all 
 the Jews that had been under the Sinai Covenant, from firft to laft, as delivered 
 from the Curfe of the Law, which fubjefted them for every TranfgrefTion to 
 eternal Death. And further ; they were not to regard any of the Peculiars of 
 the Law of Mofes as neceffary, even in their own Cafe, to an Intereft in the King- 
 dom 
 
Chriflian Jews at Liberty to ohferve the Ceremonial Law. 
 
 dom and Covenant of God under the Gofpel ; {Fhil. iii. 3 — 11.) much lefs 
 might they impofe them upon the Gmtile Converts. But, that the believing 
 Jeivs might, confiftently with their Chrtjlian Profeflion, obferve all the Rites 
 and Ceremonies of the Law of Alcfes, fetms to be true. For there were many 
 Thoiifands of Jews who believed zl Jerufaum, mtd they were all zealous of the Law, 
 Ads xxi. 20. _ And, fo far was the Apoftle James, and all the Elders of the Chn- 
 ftian Church, from thinking their Zeal for the Ufages of the Law inconfiftent 
 with their Chnjiian ProfefTion, that they advifed the Apoftle Paul, to conform 
 to one of the Inftitutions of the Mofuc Law, in order to clear himfelf of a Suf- 
 picion they had entertained, that he taught the Jews, which were among the 
 Gentiles, to forfake Mofes, Ver. 21 — 25. This was falfe -, he, indeed, taught the 
 'Gentile Converts, that it was inconfiftent with their Chriflian Profeflion to em- 
 brace Judaifm, or to put their Necks under the Yoke of the Law of Mofes ; but 
 he never taught the Jews to forfake Mofes. And fo willing was he to convince 
 the Chriflian Jews, that the Information they had received was falfe, that he 
 complied with the Advice o^ James and the Elders, and joined himfelf to four 
 Men, who had a Vow of Nazaritifm on them, fubjeding himfelf to the fame Vow 
 for feven Days, joining with them in the Expences ; and the next Day purifying 
 himfelf with them he entered into the Temple, tofigrjfy to the Prieft the Aecotnplifhment 
 of the Days of Purification, until that an Offering fJoould he offered for every one of them ; 
 and, confequently, for P^/^/ as well as the other four, Ver.^\ — 27. Here P^a/ 
 joined in every Part of a Rite purely Mofaical ; fliaving his Head, prefenting 
 himfelf to the Prieft in the Temple, and offering the Sacrifices and Oblations, 
 which the Law required, Num.vl. 13 — 22. Which a Man of his Refolution 
 and Integrity would never have done, in mere Complaifance to any Perfons 
 whatfoever, had it been inconfiftent with his Chriflian Profeflion. 
 
 265. But, before he came to Jerufalem, either he or Aquila, for it is not cer- 
 tain which, had a Vow, a. Yow of Nazaritifm, at Cenchrea, Aolsxwm. 18. Now, 
 fuppofe it was Aquila, who was under this Vow -, he was a Chriflian Jew, well 
 acquainted with Paul, Ver. 2,3 ; and, no doubt, thoroughly inftrufled by him 
 in the Gofpel. It cannot therefore, be fuppofed, P/?«/ would have fuffered him, 
 under his Eye, to have conformed to a Rite purely Mofaical, at leaft without 
 a Reproof, had it been unlawful for a Chriflian Jew to obferve Mofaical Inftitu- 
 tions. 
 
 266. PAUL circunacifed Timothy, the Son of a Jewifh Woman, A^ls xvi. i, 2, 3. 
 i\nd in general, to the Jews he becanie as a few, (that is, by confirming to Mo- 
 faical Rites and Ceremonies,) that he might gain the Jews, i Cor. ix. 20, 21. 
 Which he would never have done, had it not been confiftent with his Profeflion 
 of the Gofpel. On the other hand ; To them that were without the Law, (that is, 
 to the Gentiles,) he became as i^ithout Law ; or, as one that did not obferve Mofai- 
 f^/ Ceremonies. Which fhews, that he did not think the Obfervance of them necef- 
 fary, even to himfelf, in reference to his Intereft in the Gofpel-Covenant •, other- 
 wife, he could upon no Confideration have fufpended the Obfervance of them. 
 
 267. The Truth feems to be this. The Rites and Ceremonies of the Law 
 of Mofes, were incorporated into the Civil State of the Jews ; and fo might be 
 confidered as National and Political Ufages. Now, as the Gofpel did not inter- 
 fere with, or fubvert any National Pohty upon Earth, but left all Men, in all 
 the feveral Countries of the Globe, to live, in all Things not finful, according 
 to the Civil Conftitution, under which it found them ; fo it left the Jews alfo at 
 
 P 2 Liberty 
 
io8 He Principles of the Unbelieving Jews. 
 
 Chap. Liberty to obferve all the Rites and Injundtions of the Law o'i Mofes, confidered 
 XIV. asa'Partof the Civil and Political Ufages of the Nation. And in this refpeft, 
 «.^^>.'-*vJ they remained in Force fo long as the Jews were a Nation, having the Temple, 
 the Token of God's Prefence and Refidence among them. But when the Tem- 
 ple was deftroyed, and they were expelled the Land oi Canaan, their Polity was 
 difiblved, and the Mis/z/V Rites were quite laid afide. And, as the Time, in 
 which this happened, was near, when the Epiftle to the Hebrews was written, 
 therefore the Apoftle faith, 1'befirjl Covenant, or Mofakal Difpenfation, was then 
 decking and waxing old, and ready to vaniJI:) away, Heb. viii. 13. 
 
 268. But though the Gofpel was not, in itfelf, intended to unchurch the 
 Jews ; yet the Jews every where warmly oppofed the Preaching of it ; though" 
 not for the fame Reafons. 
 
 269 (i.). Some Jews oppofed it totally, and rejedled the whole Gofpel, as un- 
 neceflary •, judging the Mofaical Conftitution, and their Conformity to the Law 
 there delivered, compleacly fufficient for Juftification, or Salvation, without any 
 further Provifion made by the Grace of God. Thefe accounted Chrijl, our Lord, 
 an Impoftor, and the Gofpel a Forgery, and therefore, perfecuted the Apoftles 
 with the ucmoft AfTiduity, and Outrage, as Deceivers, who had no Divine Mif- 
 fion. Such were the Jews, who put Stephen to Death, ASfs vith viith Chapters. 
 Such were they at Antioch in Vifidia, wlio were Jilled with Envy, and fpake againjl 
 the Things that were fpohn by Paul, contradiSfing and bbfpheming. Ads xiii. 45, 50, 
 
 Such were the Jews at Iconium, Acis xiv. 2, 19. at 'Thejfalonica, xvii. 5. 
 
 ^.t Corinth, xviii. 5, 6. And in other Places. And fuch zjewv^^is, 
 
 Paul himfelf, before his Converfion. He confented to the Death of Stephen, 
 made Havock of the Church, Afts viii. 3 ; and breathed out Threatnings, and Slaughter 
 againji the Difciples of the Lord, ix. i. xxii. 4. xxvi. 9, 10, 11. 
 
 270. What Paul's Principles, and thofe of the unbelieving Jews, were, we 
 may learn, if we obferve ; That the firfl Perfecution, raifed againft the Apoftles 
 at Jerufalem, was partly on Account of their preaching through Jefus the Refurrec- 
 tionfrom the Dead, Afts iv. i, 2. This gave great Offence to the Sadducees : and 
 partly, becaufe they openly affirmed. That Jefus, whom the Rulers of the Jews 
 flew and hanged on a Tree, was the Meffiah, whom God had exalted to be a Prince 
 and a Saviour. This difgufted all the Council and Senate of the Jews, A6ls v. 
 21, 28, 29, 30, 31. But, with regard to thefe two Particulars, the Indigna- 
 tion of the Jews feems, for fome Time, to have been abated ; till the Docfrine, 
 the Apoffles taught, was better underfiood, and Stephen, in his Difpute with 
 fome learned Jews, had fuggefted that the Gofpel was intended to abrogate the 
 Mofaical ConiHtution, y^^j vi. 9 — 15. This irritated the ^rt^;; afrefh ; efpeci- 
 ally the Phnrifees, the flridtefl-, and moft numerous Se6l am.ong them. And Saul, 
 one of that Se6l, {^Aris xxiii. 6. xxvi. 5.) being fhen a young Man, jufl come 
 out of Gamaliel's School, having finifhed his Studies in the Law, and being fully 
 perfuaded, that the Jewifi Difpenfation was inftituted by God, never to be al- 
 tered, but to abide for ever, he really believed that Jefus and his Followers were 
 . Deceivers ; and that it was his Duty to oppofe them, and to fland upcouragi- 
 oufly for God and his Truth. Thus he honef^ly followed the Didates of his own 
 Conicience. How far other unbelieving Jews were, or were not, upright in 
 their Oppofition to the Gofpel, God only knows; but their profeffed Principles 
 feem to be nearly the fame. In fhort ; they were for feizing m the Inheritance, 
 (Mat. xxi. 38.) and for ingrofTing all Salvation, and the Favour of God to them- 
 
 felvcs. 
 
Tloe Principles of the Unbelieving Jews. 
 
 felves. The Jews, they judged, were the only People of God -, and the Jewijh 
 Nation the only true Church, out of which there was no Salvation. No Man 
 could be in a State of Acceptance with God, without obferving the Law of 
 Mofa. The Works of that Law, Moral and Ceremonial, muft be performed, 
 in order to his being a Member of God's Church and Family, and having a 
 Right to future and eternal Happinefs. They expefted t\\& Mejftah indeed, and 
 his Kingdom : But not as if either had a Reference to another World. The 
 Law, and a punftual Obfcrvation of it, was the Ground of their Expedations 
 in a fuiure World. And as for the Meffiah, they fuppofed, his Coming and 
 Kingdom related only to the temporal Profperity and Grandeur of the Jcwijh 
 Na.iion, and the perpetual Eftablifhment of their Law, by refcuing them out of 
 the Hands of the Gentile-Powers, who had greatly embarrafled and diftreffed 
 their Conftitution. Thus they endeavoured to ejlaUijh their own Righteoufnefs, 
 (Rom. X. 3.) Salvation, or Intereft in God ; an Interefi: which they imagined 
 for themfelves, and which excluded Men of all other Nations, who, they 
 thought, were, in Faft, utterly excluded from the Divine Favour and eternal 
 Life, as quite loft and hopelefs. Againft us Gentiles they had the ftrongeft Pre- 
 judices, accounting us as perfeftly vile, as NOTHING, as abandoned of God, 
 only becaule we were not included in their Peculiarity : while they imagined 
 themfelves to b; vaftly fuperior to us, and the only People beloved of God, pure- 
 ly on Account of their external Privileges, and Relation to God, as the Seed of 
 Abraham, being circumcifed, enjoying the Law, the Promifes and Ordinances of 
 Worlhip, ^c. 
 
 271. And this was another Ground of their Oppofition to the Gofpel, when 
 it was preached to the Gentiles. Indeed, the Apoftles themfelves, and the firfl: 
 Chriftians among the Jeivs had, for fome Time, no Notion of the Gofpel's being 
 preached to the Gentiles •, till God in a Vifion convinced Peter, it was his Will 
 that it fhould, ASls x. But the unbelieving Jews regarded the Preaching of the 
 Gofpel to the Gentiles, or the declaring that they were, upon Faith in Chrift, 
 pardoned and admitted into the Church of God, and to the Hopes of eternal 
 Life, almoft in the fame Manner, as we fhould regard the Preaching of the 
 Gofpel to Brute Creatures. They could not bear the Thought, that the Gen- 
 tiles, any barbarous Nadons, fhould, only by Faith, have an equal Intereft in 
 God, and the Bleftings of his Covenant with themfelves. They did not, in- 
 deed, deny the Poftibility of their being taken into the Church, and of obtain- 
 ing Salvation : But it muft be only by their becoming Jews ; they muft firft 
 fubmit to the Law, and yield Obedience to it's Precepts and Obligations, be- 
 fore they could be the qualified Objefts of God's Mercy. There was no Grace, 
 no Part in the Kingdom of God, either here or hereafter, for a Gentile, unlefs 
 he firft became a Jew, and performed the Works of the Mofcdcal Law. By 
 thefe Sentiments, they were led to do all they could to oppofe the Preaching of 
 the Gofpel to the Gentik^ ; and commenced very bitter Enemies to Paul, who 
 was the Apoftle particularly fclefted, and commiffioned for that Purpofe. They 
 could not allow the Gcntila to have any Accefs to the Privileges of God's Church 
 and People, but through the Door of the Law ; and to introduce them any o- 
 ther Way, was not only to overthrow their Law and Peculiarity, but to deceive 
 the Gentiles. Therefore, they did all in their Power to withftand the Apoftle, 
 and to pc-rfjade the Gentiles every where, that he was an odious Impoftor ; that 
 his Gofpel was a Forgery, deftitute of a Divine Authority •, that he propofed 
 
 admitting 
 
Sofns jEv/sJomed Law and Gospel together. 
 
 admitting them into the Church and Covenant of God in a Way, which had no 
 Foundation in the declared' Will of God. Their Law was the only Divine 
 Eftablifliment, and Obedience to it the only Means to introduce them in;o the 
 Kingdom of God ; and Paul could have no CommifTion from Heaven to teach 
 orhervvife ; whatever he might pretend, or what Miracles foever he might work. 
 Of this Sort of 7t:zyj the Apoftle fpeaks, iThef.n. 14, 15, 16. 
 
 272 (2.) Other Jews there were, who believed the Gofpel, and agreed 
 that it ought to be preached to the Gentiles : But fo, that the Gentiles, at the fame 
 Time they accepted the Gofpel, were obliged to fubmit to the Lazv of Mofes in 
 every Part ; otherwife, they could not hsfaved, or have an Intereft in the King- 
 dom and Covenant of God, j^Ss xv. i. Thefe taught, that the Gofpel was in- 
 XufKcient without the Law. They differed from the forementioned Jews, in that 
 they embraced the Faith o^Jefus Chrift : but agreed with them in this, That the 
 Law oi Mofes was to be in Force for ever, and the Obfervance of all it's Rituals 
 abfolutely neceflary to a Standing in the Church of God, and the Hopes of eter- 
 nal Life. And for this Reafon, they v/ere upon pretty good Terms with the un-' 
 believing 'Jews •, and avoided the Perfecution, to which thofe, who adhered to 
 the pure and unmixed Gofpel, were expofed. Gal. vi. 12. Thefe Jews, who 
 were for joining Law and Gofpel together, were alfo great Enemies to our Apo- 
 ftle. He fpeaks of them, Phil. iii. 2, 3, (£c. 
 
 CHAP. XV. 
 
 n}e Difference betwee7t the Epijile to the Romans, a?td that 
 to the Galatians. In the Epijile to the Romans the Apo- 
 Jlle combats the imbelievi?ig Jews, who totally oppofed the 
 Gofpel. A Sketch of his Argimteftts. In what Circum- 
 flances he confders Mankiitd. 
 
 THE latter Sortof J^ay, who were for joining Law and Gofpel to- 
 gether, the Apoftle oppofes in the whole Epiftle to the Galatians ; 
 the former Sort, who totally rejeded the Gofpel, in the whole 
 Epiftle to the Romans. For when he faith, Rom. iii. 29. Is God the God of the 
 Jews only ? Is he not alfo of the Gentiles ? 'Tis evident, he oppofes mere Jews to 
 mere Gentiles. And, Chap. x. i. My Prayer to God for Ifrael is that they may be 
 faved. He fpeaks of the iame Ifrael, or Body of Jews, againll whom he is ar- 
 guing in the whole Epiflle. But it appears from this Place, that thofe Jews 
 were not faved ; or, were not taken into the Chnfiian Church and Profeflion ; 
 
 confequently, they muft be Infidel Jews. But it is a different Sort oijews, it 
 
 is the believing Jews, he oppofes in the Epiftle to the Galatians. For in the In- 
 ilances he produces to fhew, what his own Sentiments were, with regard to the 
 Subjeft upon which he writes, he appeals to his Tranfadtions with believing 
 
 Jews ; 
 
A Sketch of P AUVs Arguments agalnjl the Jews. 
 
 Jews ; and, particularly, to his vvithftanding the Apoftle Peter, Chap. ii. And, 
 Chap. vi. 12. he tells them, they who laboured to pervert them, did it only 
 leji they JhouU fufer Perjecution for the Crofs of Chrift. Which could be true of 
 thofe Jews alone, who profefled Faith in Chrift. In the Epirtle to the Rmmns, 
 he oppofes the Gofpd to Judaifm ; the whole Gofpel to whole Judaifin : in that to 
 the Galatians, he oppofes his Gofpel to another Gofpel, Chap. i. 6, 7, 8 -, the true, 
 pure Gofpel to ai perverted, adulterated Gofpel. In the ROMANS, he afTures 
 the Gentile Converts they had a fair and regular Standing in the Church •, in 
 the GJLATIANS, he teaches Gentile Converts to keep themfelves free from 
 Jewifh Dependence upon IVorks of Law and Mofaical Ceremonies, now they 
 were received into the Church. All his Arguments relating to the Rejeflion 
 of the Jews, and the Calling of the Gentiles, in the ninth Chapter to the Ro- 
 mans, his Quotations, Chap. x. 19,20, 21, and C/.?^/>. xv. 9 — 12, evidently {hew, 
 that he is, in that Epiflle, defending the Caufe of the converted Gentiles, againft 
 the Infidel, rejeffed Jews. Indeed he touches upon a Difpute between the 
 Chriftianjews, and Chriftian Gentiles in the 14th and 15th Chapters. But there 
 he doth not confider the believing Jews as impofing the Ceremonial Law upon 
 the Gentiles : But his Drift and Defign is, to perfuade the Gentile Converts to bear 
 with the Weaknefs of the Jews, and to perfuade both to a friendly Coali- 
 tion. Nor do I make any Doubt, but he intended his Arguments againft 
 
 the Infidel Jews, in Favour of the converted Gentiles, fhould have their Effeft 
 upon the believing Jews in the Church at Rome, to convince them, that the 
 believing Gentiles Itood in the Church of God upon as juft and fure a Ground as 
 themfelves ^ and to induce them to a free and peaceable Communion with them, 
 upon the common Profeffion of Faith alone. And therefore, he fometimes ad- 
 drefles the believing 7i:z<yj diredly, ^'iChaf..\\\.i. Know ye not. Brethren, {fori 
 fpeak to them that know the Law,) &c. 
 
 274. 'Tis evident enough the Epiflles to the Romans and Galatians have Re- 
 lation to difFt-rent Sorts of Jews^ But as the Principles of thofe Jews did in fome 
 Things coincide, and their Sentiments were the fame with regard to the perpe- 
 tual Obligation of the Law of Mofes ; \o there may be an Affinity and Agree- 
 ment in the Arguments, which the Apoflle advances in Confutation of the one 
 and the other.* 
 
 275. Now, againft the Miftakes of the Infidel Jews, the Apoftle thus argues 
 in the Epiftle to the Romans. Jews, as well as Gentiles, have corrupted them- 
 felves, and are become obnoxious to Divine Wrath ; and, if they reform" nor, 
 will certainly fldl under the Wrath of God in the laft Day. Confequently, as 
 both are obnoxious to Wrath, both muft be indebted to Grace and Mercy for 
 any Favour (hewn them. The Continuance of the Jews in the Church, as well 
 as the Admittance of the Gentiles into it, is wholly of Grace, mere Grace, or 
 Favour. Upon which Foot, the Gentiles muft have as good Right to the Blei- 
 fings of God's Covenant, as the Jews themfelves. And why not ? Is not God 
 the Creator and Governour of the Gentiles, as well as of the Jews ? And, if both 
 
 fews 
 
 * Had Mr. Locke confidered thefe Things, he would hardly have faid in his Preface to 
 the Galatians, Thst the Subject and Defign of this EfiJile is tnuch the fame with that of the. 
 Epiflle to the Romans. 
 
Paul combats the ingrojfing Temper of Jews. 
 
 y^W5 and Gmiiej have corrupted thenifelves by wicked Works, 'tis-impoffible 
 either fliould have aRight to the Privik^ges of God's Charch and People on Ac- 
 count of IFORKS, or Obedience to the Law of God, whether natural or re- 
 vealed. It muft be pure Mercy, accepted by Fiith, or a Perfuafion of that 
 Mercy, on their Part, which gives that Right. All muft be indebted to Grace. 
 The Works of Law never gave the Jews thcmfelves a Right to the Privileges 
 and Promifes of the Covenant. Even Abraham himfeli, (the Head of the Na- 
 tion, who was firft taken into God's Covenant, and from whom the "Jcs^s derive 
 •all their peculiar BlefTings, and Advantages) was not juftified by Works of the 
 Law. It was free Grace, or Favour, which at once admitted him, and his 
 Pofterity, into the Covenant and Church of God. And that the Grace of the 
 Gofpel actually extends to all Mankind, appears from the Univerlality of the Re- 
 furrection •, which is the EfFeifi: of God's Grace, or Favour, in a Redeemer ; and 
 is the firft and fundamental Part of the New Difpenfation, with regard to the 
 Gift of eternal Life. For as all were involved in Death, in Confequence of 
 Adam^f. Sin, fo all (hall be reftored to Life at the laft Day, in Confequence of 
 Chrijih Obedience. And therefore 'tis certain that all Men aftually have a Share 
 in the Mercy of God in Chrift Jefus. Thus the Apoftle argues. 
 
 276. And we ought particularly to obferve ; How he combats the ingrofTing 
 Temper of the Jews in his Arguments. They could not ingrofs all Virtue to 
 themfelves •■, for they were as bad as other People. They could not ingrofs Gcd 
 and his Favour to themfelves ; for he was the Governour and Creator of Gen- 
 tiles, as well as Jews. They could not ingrofs Abraham, and the Pfomife made 
 to him, to themfelves ; for he is the Father o^ many Nations -, and the believing 
 Gentiles dixe. his Seed, as well as xh^Jeivs. They could not ingrofs the Refurrec- 
 tion, the neceffary Introduftion to eternal Life, to themfelves -, becaufe it is 
 known, and allowed, to be common to all Mankind. 
 
 277. And he had good Reafon to be fo large and particular in confuting the 
 Miftakes of the Infidel Jews. For had their Principles prevailed, the Gofpel 
 could not have maintained it's Ground. For if we muft have performed the 
 Works of Lrt^, before we could have been interefted in the BlefTings of the 
 Covenaftt, then the Gofpel would have loft its Nature and Force. For then it 
 would not have been a Motive to Obedience, but the Refult of Obedience ; and 
 we could have had no Hope towards God prior to Obedience. Therefore, the 
 Apoftle has done a fingular and eminent Piece of Service to the Church of God, 
 in afTerting and demonftrating the free Grace and Covenant of God, as a Foun- 
 dation to ftand upon, prior to any Obedience of ours, and as the grand Spring 
 and Motive of Obedience. This fets our Intereft in the Covenant, or Promife 
 of God, upon a Foundation very clear and folid. 
 
 27S. To underftand righdy the Epiftle to the Romans, it is further neceffary 
 to obferve ; That the Apoftle confiders Mankind as obnoxious to the Divine 
 Wrath, and as ftanding before God the Judge of all. Hence ic is, that he ifts 
 Forenfic, or Law-Terms ufual in Jezvip Courts -, fuch as the LAfV, B IGH T ?- 
 OUSNESS or JUSTIFICATION, beina JUSTIFIED, JUDGE '. A T 
 to CONDEMNATION, JUSTIFIC lYlON of LIFE, hdng M.:J:E 
 SINNERS, and being made RIGHTEOUS. Thefe I take to be Forejiju; or 
 Court-Terms; and the Apoftle, by ufing them, naturally leads our Thoughts to 
 fuppofe a Court held, a Judgment-Seat to be erected by the moft high God, 
 
Paul fuppofes Mankind Jiandhig before God, the Judge, 
 
 in the feveral Cafes whence he draws his Arguments. For Inftance ; Chap. v. 
 12 — 20, he fuppofes Adam ftanding in the Court of God, after he had com- 
 mitted the firft Tranfgreffion -, when the Judgment, pafled upon him for his 
 Offence, came upon all Men to Condemnation ; and when he and his Pofterity, by 
 the Favour, and_in the Purpofe of God, were again made righteous, or obtained 
 the Jujiification of Life. Again ; Chap, iv, he fuppofes Abraham {landing be- 
 fore the Bar of the fupreme Judge : "When, as an Idolater, he might have been 
 condemned; but, through the pure Mercy of God, he was juftified, pardoned 
 and taken into God's Covenant, on Account of his Faith. He alfo fuppofes. 
 Chap. iii. 19 — 29, all Mankind {landing before the univerfal Judge, when 
 Chnfi came into the World. At that Time, neither Jezv nor Gentile could pre- 
 tend to Juflification, upon the Foot of their own Works of Righteoufnefs ; both 
 having corrupted themfelves, and come Ihortof the Glory of God. But at that 
 Time, both had a Righteoufnefs, or Salvation, prepared for them in a Re- 
 deemer ; namely, the Righteoufnefs, which refults from the pure Mercy, or 
 Grace of God, the Lawgiver and Judge. And fo, both ('inftead of being de- 
 {Iroyed) had Admittance into the Church and Covenant of God, by Faith, in 
 order to their eternal S.ilvation. 
 
 279. But, befides thefe three Inftances, in which he fuppofes a Court to be 
 held by the fupreme Judge, there is a fourth to which he points. Chap. ii. 
 I — 17 ; and that is, i\\ti final Judgment, or the Court which will be held in the 
 Day, when God will judge the Secrets of Men by Jefus Chrifi. And it is with re- 
 gard to that future Court of Jifdicature, that he argues Chap. ii. i — 17. But 
 in the other Cafes, whence he draws his Arguments, he fuppofes the Courts of 
 Judicature to be already held ; and confequently argues in Relation to the CEco- 
 nomy, Con{litution, or Difpenfation of Things in this prefent World. This is 
 very evident, with regard to the Court, which he fuppofes to be held, when 
 our Lord came into the World, or when the Gofpel-Conftitution was erecfled 
 in its full Glory. For, fpeaking of the J unification, which Mankind then ob- 
 tained, through the Grace of God in Chrifi, he exprefsly confines that Juftifi- 
 cation to the prefent Time, Chap. iii. 16 ; To demonHrate, I fay, his Righteoufnefs, 
 [Ei'TaNTN Kxifco] at the PRESENT TIME. This plainly diftinguifhes the 
 Righteoufnefs, or Salvation, which God then exhibited, from that RighteouP 
 nefs, or Salvation, which he will vouchfafe in the Day of Judgment, to pious and 
 faithful Souls. 
 
 CHAP. 
 
114 The Senfe of Righteousness hath heejt inijlah?:. 
 
 CHAP. XVI. 
 
 The gra?jd Key to the Epiftles. The Scripture Notion of 
 Righteoufnefs, Jiiftification and Juftify demonflrated. 
 
 T 
 
 280. nr^HIS Diflinftion, between the Salvation, which God exhibited 
 at the firft Preaching of the Gofpel, and that which he will 
 vouchfafe to good Men in the Day of Judgment, leads us to the 
 grand Key to the Epiftles ; particularly, to the Romans and Galalians. Which 
 is this -, That the Jiiftification^ Righteoiiftiefs, kingjiftified without Works, which 
 the Apoftle fpeaksof, is not FINAL and eternal ]\i^Ac2.non ; but that FIRST, 
 antecedent, and ahfolute Juftification already fpoken of [245] -, whereby we Gen- 
 tiles, who were Sinners and Idolaters, deferving of Condemnation and Deftruc- 
 tion, were pardoned, and, upon our Faith, delivered from the Power of Dark- 
 nefs, and tranflated into the Kingdom of the Son of God's Love. 
 
 281. That, I conceive, which has occafioned Miftakes upon this Head, is 
 this •, That Righteoufnefs, which fometimes fignifies a moral Charafter in gene- 
 ral, or a Perfon's being juft and upright, has always been underftood in that 
 Senfe, and diftinguifhed into inherent, or pCTfonal Righteoufnefs, and imputed 
 Righteoufnefs •, which is, as Divines have told us, when the perfonal Righte- 
 oufnefs of another is made ours, or is put to our Account. Whereas Righteouf- 
 nefs, befides moral Reftitude in general, admits of two or three other Senfes. 
 Likewife Juftification, juftify, being juHified, have been applied to one Cafe only ; 
 
 ^ namely, our full and final Acceptance wath God, or our being totally delivered 
 from Condemnation, and accounted worthy of eternal Salvation through Jefus 
 Chrifi. Whereas thefe Terms are applied to various Cafes, or to any Inlfance of 
 Deliverance and Salvation, through the Mercy and Goodnefs of God. 
 
 282. To fettle this Point in a proper Manner, let it be obferved •, That the 
 Apoftles, in the New Teftament, ufe the Language and Spirit of the Old. They 
 were Jezvs, well verfed in the -Je^xiftj Scriptures, accuflomed to their Style and 
 Sentiments, and infpired with the fame Spirit of Truth and Wildom, which fpake 
 in the ancient Prophets. Therefore, we muft explain the Phrafeology of the 
 Apoflles by that of Mofes and the Prophets. And the Greek of the Septuagint 
 Verfion, which was commonly read by thofe Jews who lived in foreign Coun- 
 tries, and fpake the Greek Language, will ferve to fhew us what Words in the 
 Hebrevj correfpond to the Greek Words which the Apollles ufe. For the Apo- 
 ftles ufe the Helleniftic Greek, into which the Old Teftament is tranflated, and 
 which the Jews in their Difperfions commonly read. 
 
 283. Now the Word, which in the New Teftament we render RIGHTE- 
 OUSNESS, is AIKAI02TNH. And the Word in Hebrew, which anfwers to the 
 Creek Word AIKAI02TNH Righteoufnefs, npns, or pis, which is fometimes, but 
 more rarely, tranflated Eash/^oji/vh, Kindnefs to the Poor, Et/^pcs-i^vx, Joy, Gladnefs, 
 and E/v5of Mercy. And when thofe Words npn;;, i'iy.-j.m\jw, which we tranflate 
 Righteoufnefs, are applied to God, they frequently fignify that Goodnefs, Kindnefs, 
 Benignity, Mercy, Favour, by which he faves and delivers from any Enemy, Dan- 
 ger, 
 
Scripture iS*^;^ (t/* Righteousness. 115 
 
 .ger. Evil or SafFering. And hence rhey are ufed to fignify the SALVA'TION Chap, 
 and DELIVERANCE itfelf, which the Goodnefs and Favour of God vouch- XVI. 
 fafes. Conformably to this, to be jufiified (J'uuiiscJui) is to be delivered, fived, O'-vvJ 
 refeued from r.ny Danger, Enemy, Evil or Suffering. I fay, thefe Terms refer 
 to any Cafe of Deliverance and Salvation whatfoever : as will appear from the 
 following Colleftion of Texts. • 
 
 284. Judges v. 1 1. They that are delivered /row the Noife of Archers in the 
 Places of draivinglVatcr ; ihcrejhall they rehearfe the Righteovssess [mpns the 
 gracious Deliverances] of the Lord, even the Righteousness [cT/Ka/oa-t/u^ gra- 
 cious Deliverances] of his Villages in Ifrael. Here it is applied to a national De- 
 liverance from the Oppreffions of a foreign Power. 
 
 285. Psalm iv. i. Hear me ivhen I call, O God of my Righteousness, 
 [•pn-f ^y.xto7unK fj-v, of my Salvation, Juftification] thcu hafl enlarged me when I was 
 m [temporal] Difirefs, have Mercy upon me, and hear my Prayer. 
 
 286. Psalm xxii. 31. They fhall come and fhall declare his Righteousness 
 [his Juftification, his faving Mercy to the Gentile World, inpii' Awa/o«-t/vw] unto a 
 People that floall be born, that he hath done this. 
 
 287. Psalm xxiv. 5. He fhall receive the Blefpng from the Lord, rt«i Righte- 
 ousness [preferving Goodnefs, or Deliverance npis EAsH/zea-ywiv] from the God of 
 his Salvation. 
 
 288. Psalm xxxi. i. In thee, O Lord, do Iput my Trvfl, let me never be affjam- 
 ed: deliver -me in thy Righteousness [in thy Goodnefs, * ")npi2fn ivm hKoi.iMW4 
 
 (Tat/,] 
 
 2S9. Psalm xxxv. 28. Ani vry 'Tongue fhall fpeak of thy Righteousness, 
 [thy Juftification, Goodnefs, faving Mercy, ipn^ J'l/MoirvnvJ and of thy Praife all 
 the Day long. 
 
 290. Psalm xxxvi. 10, O continue thy loving Kindnefs to than that know thee; 
 and thy Righteousness ["jnpnjfi lij rm S'iKcuoiymMi (to^i,'] thy Juftification, Good- 
 nefs, faving Mercy] to the upright in Heart. 
 
 0^2 291. PsALM 
 
 * Agreeably to this Senfe, the Adje£lives P'"'!', J'lKixioi, righteous, juff, fignify good, kind, 
 gracious, &c. Ezra ix. 15, O Lord God of Ifrael, thou art r\^\.to\iS [good], for we remain 
 yet efcapcd. Pfal. cxii. 4, Unto the Upright there arifeth Light in the Darknefs ; he is graci- 
 ous, and fidl of Compaffion, oW righteous [good, kind] Pfal. cxvi. 5, Gracious is the Lord 
 and righteous : yea, our God is merciful. Prov. xii. 10, A righteous Man regardeth the Life 
 of his Beajt. xxi. 26, The Righteous ^/u^f/j and fpareth not. Ifai. xlv. 21, ^jufl [gra- 
 cious] God, and a Saviour. Ivii. i, 77;^ Righteous /i^r/yZ), and no Man lays it to Heart ; and 
 
 merciful Men are taken away. Zech. ix. g, thy King comes he /; juft, and having 
 
 Salvation. Mat. i. 19, her Hujband being ^ juft [tender and compafTionate] Man, and 
 
 not willing to ?nake her a publick Example. Rom. iii. 26, that he might be ]\i&. [gracious] 
 and the Jujlifier of him that believes in Jefus. I John i. 9, He is faithful and ]u&. [gracious] 
 ive us our Sins. 
 
 ' forgive 
 In this 
 
 Senfe jujlus and jujlitta are fometimes ufed in Latin, Precor, nequis AJia Rex 
 fit, quam ijle tarn jujlus [t'acilis, humanus] ho/lis, tarn mifericors viSlor, Q^ Curt. Lib. IV. 
 Cap. 10. ad finem. Darium ut pacem a te peteret, nulla vis fttbegit : Sed Jujlitia ^ Conti- 
 nentia tua exprejftt. Ibid. Lib. IV. Cap. 11. Mi Chreme, peccavi, fateor, vincor. Nunc 
 hoc te ohfecro : ^anto tuus ejl animus natu gravlor, ignofcentior, ut meae Jlultitiae in jujlitia 
 tua fit aliquidpraefidi. Ter. Heauton. Adl. 5. Seen. i. 1. 33. Semper tibi apud 7ne jujia 
 cif clcmens fuerit Servitus. Andr, i. i. g. 
 
Scripture Senfe of Righteousness. 
 
 291. Psalm xl. 10. //^aw w/^/J/^y Righteousness [Juftification, Mercy, 
 Goodnefs, inpnv cT/xa/os-uvMv c-oy] within my Heart, [but] 1 have declared thy Faith- 
 fulnefs, and thy Salvation ; I have not concealed thy loving Kindnefs. 
 
 292. Psalm xlviii. 10. According to thy Name, O God, fo is thy Praife unto the 
 Ends of the JEarth : thy Right-hand is full of Righteousness, [Juttification, Sal- 
 vation, favin'g Goodnefs, pin //-<a/o<ri'WK.] 
 
 293. Psalm li. 14, Deliver me from Blood-Gtiiltinefs , O God, thou God of tny 
 Salvation: and my Tongue fhall Jing aloud of thy Righteousness [Juftification, 
 forgiving, faving Mercy, inpix J'lxtaoa-wnv ck.] 
 
 294. Psalm Ixix. 27. Add Iniquity [Suffering, Punifliment] to their Iniquity : 
 and let them not come into thy Righteousness [Juftification, faving Mercy, 
 
 ■]nplJf3 iV J't>((X.IO<TVVil 0-8.] 
 
 295. PsALMlxxi. 2. D^//wr wf /« //J'j Righteousness [Juftification, faving 
 Mercy, Goodnefs, inpnyi sv t« J'ly.etmwn o-«,] and caufe me to efcape : incline thine 
 Ear unto me, and five me. Ver. 15, My Mouth fjall fje'w forth thy Righte- 
 ousness ["inpis rm XiKdioffwrn, Juftification, preferving Goodnefs] and thy Sal- 
 vation all the Day. Ver. 16, I will go in the Strength of the Lord God: 'l will 
 
 make mention of thy Righteousness, [Juftification, delivering Mercy, ■I^lp^y 
 
 7H* J'lxAicKrvm o-K,] even of thine only. Ver. 2^, My Tongue alfo fhall talk of thy 
 
 Righteousness [Juftification, faving Goodnefs, -\r\p-i-i ity.a.m^'im'] all the Day 
 long : For they are confounded that feek my [tetnporal] Hurt. 
 
 7.^6. Psalm Ixxxv. 9 — 13. [pns S'iKAmum.'] 
 
 Psalm Ixxxviii. 10, 11, 12. [inpiK J't/.cuoffwn ."] 
 
 Psalm Ixxxix. 16. In thy Name fhall they rejoice all the Day ; and in thy Righ- 
 teousness [Juftification, Goodnefs, Salvation, inpijfai y.ai iv m iucuoi^wn <fv'\ 
 fhall they be exalted. 
 
 297. Psalm xcviii. 2. The Lord has made known his Salvation: his Righte- 
 ousness [Juftification, preferving Goodnefs, inpns -nv J'tKumvwiv ai/?^] hath he 
 openly fhewed in the Sight of the Heathen. 
 
 298. PsALMciii. 6. The Lord executeth 'RicHTY.ovstizss, [Mercy nipny £As«- 
 
 txosvvxi'] and J udgment for all that are oppreffed. Ver. 17, But the Mercy of the 
 
 Lord is from everlaffing to everlafling upon them that fear him: and his Righte-- 
 ousNEss [preferving Goodnefs, Juftification, inpnx « J'laaioawti ai/T«] unto Chil- 
 drens Children. 
 
 299. Psalm cvi. 31. Aid that [his executing Judgment] was counted unto 
 him [Phinehas] /or Righteousness [npnv'? sk S-iy.aioswm, for Juftification, a 
 Grant of Favour, the Donation of a Privilege or Honour -, namely, the Prieft- 
 hood entailed upon him and his PofterityJ unto all Generations for evermore. So, 
 
 300. Gen. XV. 6. y/«^ z^/* [Abraham] believed in the Lord; and he counted it to 
 him for Righteousness [npiif m J'lyMoswm, for Juftification, a Grant of Fa- 
 vour, the Donation of a Privilege ; namely, the taking him and his Pofterity 
 into a fpecial Covenant.} 
 
 301. Psalm cxix. 40. Ihave longed after thy Precepts : quicken me in thy Righ- 
 teousness [Juftification, Mercy, Goodnefs, "inpnsa eu th //xa/oa-i/w «■».] Ver. 
 
 123, Mne Eyes fail for thy Salvation, and for the Word of thy Righteousness. 
 [ipix //x-rt/ofl-t/vHf, Juftification, Mercy, Goodnefs.] 
 
 302. Psalm cxxxii. 9. Let thy Prieflsbe cloathedwith'Kiow'VY.oxi^viY.^^ [Jufti- 
 fication, Salvation, pis J>«««<rtivw] and let thy Saints ftoout for foy. See Ver. 16, 
 
 and 
 
Scripture fe/^ ^ Righteousness. 117 
 
 and the parallel Place, 2 Chron. vi. 41. Let thy Priefts, O Lord God, be doathed Chap. 
 with Sa lvation, and let thy Saints rejoice in Goodnefs. XVI. 
 
 303. Psalm cxiiii. i. Hear my Prayer, Lord, give Ear to iny Supplication: r« O'-V^k-J 
 thy Faithfulnefs anfwer me, and in thy Righteousness [Juftification, Goodnefs, 
 
 Mercy, "[npisa ev td ^tx.a,mvm o-a.] Ver. 11, ^icken me, O Lord, for thy 
 
 Name^s Sake : for thy Righteousness Sake [for the Sake of thy Goodnefs, •^np^5f3 
 £11 T« XiKamwn o-«, /«, or by thy Goodnefs^ bring my Soul out of [temporal] 'Trouble. 
 
 304. Psalm cxlv. 7. They fhall abundantly utter the Memory of thy great Goodnefs , 
 and ffjall fmg 0/ //&)> Righteousness [Mercy, Salvation, Juftification, inpnv, 
 KAt r» S'ua.tosvm an uyaAMxffovjixi.^ 
 
 305. Is a I. i. 27. Sionfhall be redeemed with Judgment, and her Converts -with 
 Righteousness [Mercy, Goodnefs, npnsn, /uira eAsji/xoa-t/vH?.] 
 
 306. Is A I. xli. 10. Fear thou not, for I am with thee, Iwilljlrengthenthee, 
 
 yea, 1 will help thee,- yea L will uphold thee, with the Right-hand of my Righteous- 
 ness [Goodnefs, 'pns|'no, — to /s^w to cT/^aia;.] 
 
 307. IsAi. xlii. 6. I the Lord have caUed thee in Righteousness, [Mercy, - 
 Goodnefs, pnsn sv S'iK.a.mwn.'\ 
 
 30S. IsAi. xlv. 8. Brop down, ye Heavens, from above, and let the Skies pour 
 (icK)« Righteousness [Mercy, Goodnefs, pnv, J'lKcuoawm ■J\ Let the Earth open,, 
 and let them bring forth Salvation, and let Righteousness \j\^'^ii J'lx.ctiiKfvvw] fprikg 
 
 up together: I the Lord have created it . Ver. 13. I have raifed him [Cyrus] up 
 
 in Righteousness, [Goodnefs, P^i'3, [j-irx J^Kxmwis] and I will diretl all his 
 
 Ways. Ver. 24. ^wr^/y fhall one fay. In the Lord have I Righteousness 
 
 [Salvation, mpns J^/za/oa-t/vM] and Strength. 
 
 309. IsAi. xlvi. 12, 13. Hearken unto me, ye Stout-hearted, that are far from 
 Righteousness [Salvation r\'^'^'i'0 a.7ro7>i^ S'lKeuoavwi .'] I bring near my Righte- 
 ousness: [faving Goodnefs, TipiK, rm S-iKMuixwrn f/.^'] it fljall not be far off, and my 
 Salvation (hall not tarry -, and 1 will place Salvation in Zion for Ifrael my Glory. 
 
 310. Is A I. xlviii. 18. O that thou hadsl hearkened unto my Commandments I Then 
 had tljy Peace been as a River, and thy Righteousness [Salvation, perhaps Prof- 
 perity, "inpisi, j^ h J'uuioitvui o-k] as the Waves of the Sea. 
 
 311. IsAi.Ii. I. Hearken unto fne, ye that follow after Righteousness, [Salva- 
 tion, p^2f, ro j^maiov'] ye that feek the Lord, &c. Ver. 3. For the Lord Jhall ccmfcr-t 
 
 Zion, he will comfort all her wafte Places, &c. Ver. 5. Af>' Righteousness 
 
 [Goodnels, 'p^2f, « J^ixmo^uw //»] is near : nty Salvatio7i is gone forth, &c. So a- 
 gain, Ver. 6. My Salvation fhall be for ever, and my 'R\GyiTE.ovsN?.s& fhall not be 
 abolifhed. And again, Ver. 8. 
 
 312. IsAi. Ivi. 14. /;/ Righteousness [Mercy, Goodnefs, perhaps 'P^&ce, 
 Profperity, t^\>1)S-2 sv A.a/ca-uvo] thou floalt be efiablifljed : Thou fJjalt be far from Op- 
 
 preffton, for thou (halt not fear ; and from Terror, for it fhall not come near thee. 
 
 Ver. \y. No Weapon that is fortned againjl thee fJmll profper , &c. This is the Herit^ 
 age of the Servants of the Lord, and their Righteousness [Salvation, anp7vi, , 
 x«/ vfjLeKiffi&i ixoi J'l/.a.ioi] is of me, faith the Lord. 
 
 313. IsAi. Ivi. I. Keep ye Judgment and do Jufiice : for my Salvation is near 
 
 to come, and my Righteousness [Mercy, 'msi, ^ai T9eA«o«ju«] to be revealed. 
 
 314. IsAi. Iviii. 8. Then flMll thy Light break forth as the Morning, and thine 
 Health fhall fpring forth fpeedily : and thy Righteousness [Salvation, ipny.M :/">- 
 y.etmvm «] fhall go before thee ;.and the Glory of the Lord (ImU be thy Rereward, or. 
 bring up thy Rere. 
 
 315. ISAI.. 
 
ii8 Scripture iS'^;?/^ (j/* Righteousness. 
 
 Ch a p. 315. IsAi. lix. 16, 17. Andhe faw that there was no Man^ and wondered that 
 
 XVI. there was no Intercejfor : therefore his Arm brought Salvation vMo hi;n^ ar.d his 
 
 ^-.^^^'■"'v^ Righteousness, [Goodnefs, Mercy, ^^\p1'is^, y.cci r» <Mnuoavi'it i^npi^A-Tol it fefftain- 
 
 ed him. For he put on 'Kighteov%\'e%% [Goodnefs, npfv, S'ina..on-m'j as a Breajl- 
 
 Plate, and an Helmet of Salvation upon his Head. 
 
 316. IsAi. Ixi. 3. To appoint unto them that mourn in Sion Beauty for Ajhes, the 
 Oil offoyfor Aiourning, &c. That they might be called Trees <?/ Righteousness 
 [Salvation, pnsn, J'^xa.mww] the Planting of the Lord, that he might be glorified. 
 
 ^Ver. 10. I will greatly rejoice in the Lord, for he has clothed me with 
 
 the Garments of Salvation, he has covered me with the Robe of Righteousn'ess 
 
 [Joy and Gladnefs, npis,', sujpoo-m'tt.] Ver. ir. For as the Garden caufcth the 
 
 Things that ere fowm in it to fpring forth : fo the Lord God will cayfe Righteous- 
 ness [Salvation, npns, //xa/ocri/vDy] and Praife to fpring forth before all Nations. 
 
 317. IsAi. Ixii. I, 2. For Zion's Sake will I not hold my Peace, and for Jerufa- 
 leni' s Sake I will notrefl, until //^^ Righteousness [Deliverance, r\-^-i-^, » J^iKaio- 
 
 • fftvii] thereof go forth as Brightnefs, and the Salvation thereof as a Lamp that turneth. 
 
 And the Gentiles pall fee thy RiGHTEOvsKZSs, [Juliification, Deliverance, Re- 
 ftoration, or the Happinefs which attends ir, ^p^5>^ -"v J'ly.a.iafuvm o-u] and all Kings 
 tJxj Glory, &c. — ^ — Ver. 4. Thou [halt no more be termed Forfaken ; neither fhall thy 
 Land any more be termed Defolate, &:c. [This evidently refers to a temporal De- 
 liverance and Salvation.] 
 
 318. IsAi. Ixiii. I. PFho is this that comes from Edom, &c. 1 that fpeak in 
 
 Righteousness, [IVIercy, Juftification, Goodnefs, npns3j J^iocMyo/jM J'ixxioawm'] 
 mighty to fave. 
 
 • 319. jER.xxiii. 6. In his Days Jtidah fmll be faved, and Ifraet fhall dwell fafely : 
 and this is his Name whereby hefloall he called. The Lord our Righteousness, [Sal- 
 vation, Juftification, i3pns.] 
 
 320. jER.xxxiii. 16. In thofe Bays fijall J udah be faved, and ferufalemfiall dwell 
 fafely : and this is the Name wherewith fhe fhall he called. The Lord our Righteous- 
 ness [Salvation, Juftification, upni'. This manifeftly refers to fome temporal 
 Salvation.] 
 
 321. Jer. li. 10. The Lird has brought forth our RiGHTEovsNZss: [Juftifica- 
 tion, Salvation, Deliverance from Babylon, U'npix] come and let us declare in Sion 
 the Work of our God. 
 
 322. Dan. ix. 16. O Lord, according to all thy Righteousness [Mercy, 
 Goodnefs, -j'npnif-VDD, iv '^a.an iXi»fAo<Tvm a-x.'j I befeech thee, let thine Anger and thy 
 
 Fury be turned away from thy City Jerufaletn, &c. Ver. 24. Seventy Weeks are 
 
 determined to make an End of Sins, and to bring in everlajling Righteous- 
 ness. [Juftification, Salvation, Q'^^ir piy /j-aioa-witc euawcu.] 
 
 323. Hos. X. 1 2 . it is Time tofeek the Lord till he cojne and rain Righteouf- 
 
 fiefs, [Salvation, pis, ^•iKO(,.tmvr\f\ uponyou. 
 
 324. Mic.vii. 9. I will bear the Indignation of the Lord, becaufe I have finned 
 againft him, until he plead my Caufe, and execute Judgment for me : He will bring me 
 forth to the Light, and I fhall behold his Righteousness [Goodnefs, Salvation, 
 
 Juftification, inpisn thv S'^v.ajuswm avrii.~\ 
 
 325. Mal. iv. 2. But unto you that fear viy Name /hall the Sun o/ Righte- 
 ousness [Salvation, Juftification, '^P^Jf j'/.ttiemmi] arife with healing under his 
 Wings. 
 
 326. I 
 
Scripture Se7ife of Righteousness. 
 
 326. I pretend not to have colleiSted all the Places, but only thofe that are 
 moft full and direft to the Purpofe. And thofe are fufficient to fhew. That 
 RIGHTEOUSNESS, or Juftification, [npnjf, pnjf, J'ixcciotvw] frequently fig- 
 nifies, Mercy, Goodnefs ; a Grant of Favour, ov zx\y Deliverance or Salvation, which 
 the Mercy of God, in any Cafe, beftows. And hence it will clearly appear 
 how Aiy.utofmf, Righteoufmfs, Jullification, is to be underftood in the New Tel^a- 
 ment. Frequently it fignifies Moral Re^itude in general, and is oppofed to Un- 
 righteottfiiefs ; fometimes it fignifies Goodnefs, Mercy, and is oppofed to Wrath * -, 
 fometimes it figniiies Deliverance, Salvation, and is oppofed to Condemnation and 
 Death. 
 
 227. 2 Cor. iii. 9. For if the Miniflration 0/ Condemnation be glorious, much 
 more doth the Mniflration (/Righteousness [Juftification, Pardon, Deliverance, 
 Salvation, S-iKujoavmij exceed in Glory. 
 
 328. 2 Cor. v. 21. He hath made him to be Sin for tts, who knew no Sin, that we 
 might be mads the Right zovsKEss [Juftification, Salvation, ^Smo.wvw'] of God by 
 him. That is, that by him we might obtain the Salvation of God, being par- 
 doned and accepted in him, his beloved Son. 
 
 329. Gal. ii. 2 1 . I do not make void the Grace of God, for if Ri ghteousness 
 [Juftification, Salvation, Deliverance from Sin and Condemnadon, cTixaicfl-wD] 
 be by the Law, then Chri/l died in vain. 
 
 330. Gal. iii. 21. Is therefore the Law againfl the Promifes of God ? By no Means ; 
 for if a Law were given able to make us to live, truly Righteousness [Salvation, 
 Juftification, S'ua.ioawyi^ would be by Law. 
 
 331. G A L . v. 5 . For we through the Spirit wait for the Hope ^/Righteousness 
 [Salvation, S'mei.mvwi'] by Faith. 
 
 332. Phil. iii. 9. And be found in him, not having for nry Righteousness 
 [Salvation, Juftification, iij-w S'ly.duanwv] that which is of the Law ; but that which is 
 by the Faith of Chrifl, the Righteousness [Salvation, .Tizaioc-tiwiv] which is 0/ [the 
 Grace of] God by Faith. 
 
 333. 2 Tim. iv. 8. there is laid up for me a Crown of Righteousness 
 
 [Salvation, /««i(wt/wf] Which Chrifl the righteous [merciful] Judge will give me in 
 that. Day. 
 
 334. Heb. xi. 7. By Faith Noah being warned of God of Things not feen as yet, 
 moved with Fear, prepared an Ark to the Saving of his Houfe ; by which he condemned the 
 World, and became Hiir of the Right Eov STRESS [Salvation, Ji.-.a's^uvik'] which is by 
 Faith, [namely as he was fived from the Deluge. 
 
 335. 2 Pet. i. I. Simon Peter a Servant and Apofile of fefus Chrifl, to them that 
 have obtained like precious Faith with us, through the Righteousness [Mercy, 
 Goodnefs, ip <f'uttio<7um'j of God, and of our Saviour J efus Chrifl. 
 
 2^6. The Senfe of A/x.iWccri/uij, Righuoufnefs, Juftification, being fo far fettled, 
 it will be eafy to determine how it is to be underftood in the Epiftle to the Ro- 
 mans. 
 
 * That the Word, which fignifies GW^^/i, Mercy, fliould alfo fignifv 7myal R^Stitudi 
 in genera!, will not Teem ftrange, if we confider, that Love is the fulfilling of the Law. 
 Goodnefs, according to the Senfe of Scripture, and the Nature of Things, includes all moral 
 Re£litude; which, I reckon, may every Part of it, where it is true and genuine, be 
 refolved ints this fin gle Principle. And we juftly call a Man of Virtue and Piety a good 
 Man. 
 
I20 'Scripture aS*^;?/^ <?/* Righteousness. 
 
 Chap. fUMS. In Cbap. m. §. vi. 13, 18, 19,20. it fignifles moral Reftitude, in Gp- 
 XVi. poCmon to Ufirighteoufnefs. And it may have the fame Scnfe Chap. viii. 10. ix. 
 <iv. 17. In all the other Places, I doubt not, but it denotes y^t'/K^ Af^eroi, 
 Goodnefs, or Salvation, Deliverance. As Chap. i. 17, For /herein the Right novs- 
 NESS [Salvation] of God is revealed from Faith unto Faith, iii. 21, Bui now the 
 
 Righteousness [Salvation] of God without the Law is manifejled. Ver. 22, 
 
 Even the Righteousness [Salvation] of God which is iy Faith. Ver. 25, 
 
 H-^hom God hath fet forth, to declare his Righteousness [ravingGoodneis]/cr 
 
 the faffing over of Sins . Ver. 26, To declare, I fay, at thisTime his Right eouS' 
 
 NESS [faving Goodnefs] that he tnight be jufl [kind and merciful] and the Juflifier 
 [the Saviour] of him that believes in Jefus. iv. 3, Abraham believed, and it was 
 
 counted to ^/>« /(?r Righteousness [a Grant of Favour.] Ver. 5, His Faith 
 
 is counted for Right zovsN -ESS [Salvation, Deliverance from Condemnation, and 
 the Grant of Benefits and Bleffings.] So Ver. 6, 9, 11, 13, 22. v. 17, They 
 which receive the Abounding of Grace, and of the Gift <?/ Righteousness [Salva- 
 tion.] Ver. 21, That as Sin has reigned by DEATH, fo Grace might reign through 
 Righteousness [Deliverance from Death] unto eternal Life. vi. 16, Know ye 
 not that to whom ye yield yourfclves Servants to obey, his Servants ye are to whom ye 
 obey, whether of Sin unto Death, or of Obedience unto Right i.avsN ess [Salva- 
 tion, Deliverance from Death.] ix. 20, JVhat fhall we fay then ? That the Gen- 
 tiles, who followed not after Righteousness [Salvation.] So Ver. 31. x. 3, 
 For being ignorant of God' s Righteousness [the Salvation which God has pre- 
 pared] and going about to eflablifh their own Righteousness fa Salvation of their 
 
 own devifing, or fuch as would ferve only themfelves.] Ver. 4, For the End 
 
 of the Law is Chrifi unto Righteousness [Salvation] to every one that believes. 
 So Ver. 5, 6. Ver. 10, For with the Heart Alan believes unto Righteous- 
 ness, [Deliverance from Condemnation, and the being interefted in Gofpel-Blef- 
 fings.] And with the Mouth Confeffion is made unto Salvation. 
 
 337. And the Senfeof Aixams-wi Righteoufnefs, Junification, leads us eafilyand 
 naturally to the Senfe of </^ixi«ix<&rti, to be juflified, or made righteous. For the one 
 is derived from the other ; and therefore may have the fame Force and Signifi- 
 cation. If //xa/offfui) Righteoufnefs, Junification ^\gn\?iisDeliverance, Salvation ; tjien 
 J'Mo.m&At to be juflified, or made righteous, may fignify to htfaved, delivered. And 
 we find, in fadt, that it is fo ufed in Scripture. 
 
 338. IsAi. xlv. 25. In the Lord fhall the Seed of Jacob be justified [faved, 
 delivered] and fhall glory .* 
 
 339. AcTsxiii. 39. And by him all that believe, are justified [acquitted, 
 delivered] from all Things, from which ye could not be jufiified [acquitted, delivered] 
 by the Law of Mofes. 
 
 240. RoM. 
 
 * Ecduf. Chap. i. 22. A furious Man cannot he justified, for the Sway of his Fury 
 fhall be his Destruction. 
 
 Chiip. ix. 12. — Theyjhall not go unpunished unto their Grave. [Gr. £»{«/» 01/ .ujj 
 /txai»9acr/, J they jhall not be jujiifecl, [or efcape Punifhnient] imto their Grave. 
 
 Chap. X. 2,g. IVhowill jujiify [fave] him that finneth againjt his own Soul? 
 
 Chap, xxiii. II. If he fwear in vain he Jhall not he jujhfed, [preferveu,] but his Houfi 
 fl.iall be full of Calam'itiis. 
 
 This Book is Apocryphal ; but wrote by a Jew, in the Helleniftic Greek ; and therefore 
 of Authority fufficient to eftabliih the Senfe of a Word in that Language. 
 
Scripture Senfe of Justify. 
 
 340. RoM.vi. 7. For he that is dead is freed [in the Greek it is JUSTI- 
 FIED, AcT/xaiftiT-ai, delivered] from Sin. 
 
 341. James ii. 25. Likewife was not Rahab theHarlot justified [delivered, 
 or laved from the DeftruiSlion in which Jericho was involved] by Works, whenfie 
 had received the MeJTengers, and hadfcnt them out another Way, 
 
 342. From all this it is apparent, that Right eoufnefs, or Jtijlification, and to 
 be juftified, or tn«de righteous have Relation to ANT Grant of Favour, ANT In- 
 ftance of Mercy and Goodnels, whereby God delivers, or exempts from ANT 
 Kind of Danger, Suffering or Calamity ; or confers ANT Favour, Blefllng or 
 Privilege. Thus Rahab ^■xi juftified, when (he efcaped the common Carnage of 
 Jericho •, Noah vj^sjujlified, when foved from the Deluge -, for he was then made 
 Heir of the Juflification V)hich is by Faith, Heb. xi. 7. David was juflified, when 
 delivered from his Enemies -, Phinehas, when he had the Honour of perpetual 
 Prieftood entailed upon his Family -, and Abraham wasjujlified, when his Idolatry 
 was pardoned, and he and his Pofterity were taken into God's peculiar Cove- 
 nant.* 
 
 343. Now this being duly confidered, it will not appear at all ftrange, if the 
 Apoftle applies the Terms Righteoufnefs, or Juftification, and being jujlified, to 
 the important Affiiir of our Deliverance from the Power of Heathenilh Darknefs, 
 and our being admitted into the Church and Covenant of God. As we were 
 idolatrous Gentiles, and Enemies through wicked Works, God might have exe- 
 cuted Wrath in our Deflruftion. But in his Mercy and Goodnefs, for ever to 
 be adored, he pardoned our Sins, and prepared a great Salvation for us by his 
 Son from Heaven, Jcfus Chrifl our Lord. In whom we are juftified freely by 
 the Grace of God, as we are delivered from the Wrath we deferved, and are 
 admitted to all the Honours, Privileges, Grants and Donations belonging to 
 the peculiar People of God. This is our FIRST Juftification. Which, it duly 
 improved, will iffue in our FULL and FINAL Juftification, or the Pofleflion of 
 eternal Life. 
 
 * This Enquiry into the Senfe of Eighteoufntfs, he. may ferve to {hew wherein the true 
 Learning of a CZ)ri/?w«, and efpecially of a Divine, confifts ; namely, in underflanding 
 tlie Language of the Spirit of God in the facred Writings ; for which we have all defirable 
 Advantages, and without which the Knowledge of Chrillian Dodrine can never be revived. 
 P'or how fliould we know what is the Senfe of the Spirit, if we do not underftand the Lan- 
 guage of the Spirit ? But the common Way of Education in Chrijlian Schools leads the Mind 
 quite out of this Track of Knowledge. The firft Years of our Learning are employ'd chief- 
 ly in profane, or heathen Authors, whofe Language and Sentiments are quite remote from 
 that of the facred Writings, and of true Religion. And then our Academic Studies are al- 
 moft wholly exercifed in a fpurious, fiiSitious Learning, and in a Language invented by 
 Men to explain, but which indeed ferves only to obfcure. Theology ; and to draw away our 
 Thoughts from true Knowledge and Underftanding into the Purfuit of Speftres and delufive 
 Shadows. Chrijiian Scholars fliould be brought up principally in ChrijVian Learning ; or 
 the mofi: accurate Knowledge of the Greek and Hebrew Scriptures, to v/hich cJaffical Learn- 
 ing, and the Study of the Ancients (which is indeed a valuable Branch of Literature) 
 Ciould be made fubfervient. 
 
 CHAP. 
 
122 Arguments m Romaks relate to first Justification. 
 
 CHAP. XVII. 
 
 T^hiit the Apojile argues about the firft, a?td not the final 
 Jufiijication^ in the Epijiie to the Romans, detnonjlrated. 
 
 H A p. 344- t' ■ AH AT the Apoftle might apply the Terms, Righieoufnefs, or Juf- 
 XVII. , I titication, and being juftified, to our FIRST Juftification, or the 
 
 _^/^v->^ A general Pardon which God granted to the Heathen World, and 
 
 their Calling and Admiflion into his peculiar Covenant, upon their profefled 
 Faith in Cbriji, is fufBciently clear from what has been advanced in the forego- 
 ing Chapter. And that he adually thus applies thole Terms I fiiall demonftrate 
 by the following Arguments. 
 
 345. I. It cannot be full and fnal Jujlification, or that Juftification which 
 gives an unalterable Right to eternal Life ; becaufe, in order to that, the Scrip- 
 tures always, and pofittvely and ckf.rly infift upon JVORKS, doing the Will of 
 God, or Obedience. Whereas, the Juftification the Apoftle argues for, he ex- 
 prefsly declares is of GRACE without JFORKS, moral Works, or Works of 
 K-ighteoufnefs. True indeed, our full and final Juftification is of Grace, 2 Tim. 
 i. 18. Jude 21.. And therefore St. Paul was in the Right (Phil. iii. 9.) in feeking 
 to be found in Chrift, not having for his Righteoufnefs [or Salvation] that which is 
 of the Law, * [which refults from legal Privileges and Dependencies, (See 
 Fer. 4, 5, 6.) on which the Jew refted for Salvation, and which excluded the 
 Grace of the Gofpel -, as appears from what follows,] hut that which is by Faith of 
 Ckrift, the Salvation which is of God by Faith ; that is, the Gofpel Salvation. Our 
 full and final Juftification is oi Grace. But yet fo ot Grace, that it will be given 
 only to them that overcome the Temptations of the World, and by patient Con- 
 tinuance in Well-doing fcekfor Glory, Honour and Immortality. Whereas, with 
 regard to the Juftification, for which the Apoftle contends in the Epiftle to the 
 Romans, he affirms, that we are juftified without Law, Rom. iii. 21 ; and (Ver. 
 28.) that a Man is juflified by Faith [alone] without Works of Law ; Rom. iv. 5. 
 That Faith is counted for Righteoufnefs to him that worketh not. Now thefe Ex- 
 preftions plainly fignify, that the Apoftle is fpeaking of a Juftification which is 
 not only of Grace, but which alfo wholly excludes Works of Law ; not only Cere- 
 monial ^ork^; not only finlefs, perfeft Obedience, but univerfally all Works of 
 Law, all Works of Righteoufnefs, as they ftand oppofed to the wicked Works of 
 Jews and Gentiles, mentioned Chapters 1,2,3; and from which wicked Works 
 he concludes Chap.m. 20, That by the Deeds of Law there fhall be no Flefhjufified 
 in the Sight of God. This proves the Apoftle doth not fpeak of our full znd final 
 Juftification. Therefore, he muft fpeak of our firfl Juftification : for befides 
 thefe two we know of no other. 
 
 346. II. The Apoftle evidently diftingulfhes two Sorts of Juftification, or 
 Salvation. The one of Free Grace, and by Faith without Works. Chap. iii. 20 — 
 
 25 ; The 
 
 * So it Ihould be read ; for it is in the Greek, wk i-xav s/zt/i/ S'lKo.mvmv tou ex v://K) — 
 
Arguments in Romans relate to first Justification. 
 
 25 -, The other, according to which God would give eternal life to them only -joho 
 by patient Continuance in W&W-ddiu^fcek for Glory, and Honour and Immortality. Glory, 
 Honour and Peace to every Man that worketh Good, Chap. ii. 7, 10. By the firft 
 Jaftinc.uion, he tells us, God delared his Righteoufnefs, or faving Goodnefs, EN 
 Tn NTN KAlpo, in the NOIF TIME, the prefent Time, Chap. iii. 26 ; and 
 that it had Relation to the Sins that were pajl at that Time, through the Forbear- 
 ance of God, Ver. 25. The other Juftification, he tells us,, will be in the DAT 
 of the Revelation of the righteous Judgment of God, Chap. ii. 5 ; and again, Ver, 
 16, In the DAT when God fhall judge the Secrets of Men by Jefus Chrijl according 
 to my Gofpel. This clearly eftablifhes two Juftifications. And as the Latter, 
 upon which he difcourfeth Chap.u. i — 17, is undoubtedly the full a.nd fnal ; lb 
 the former, about which he argues Chap. iii. Fer. 20. to the End, muft be the 
 Jirfl Juftification, or that according to which God pardoned the pafl: Sins of the 
 Heathen World, for which he might have deftroyed them, and, upon their 
 Faith, admitted them into his Kingdom and Covenant. But the Juftification, 
 about which the Apoftle argues Chap. iii. 20. to the End, is that Juftification a- 
 bout which he argues in the five firft Chapters of the Epiftlc. Confequently, 
 the Juftification about which he argues in the five firft Chapters, muft be the 
 frfl Juftification. 
 
 347. III. The Apoftle is arguing for the Gentiles being admitted to that State, 
 which was oppofed to the Jetvifh Peculiarity. For when he had argued, that 
 the Gentile had as good a Right ^s the Jew, the Jevj replies, what Advantage then 
 hath the Jew, and what Profit is there of Circumcijion ? Chap. iii. i : And again, 
 Ver. 9, Are we [Jews] better than they [Gentiles .'] He is arguing for the Gen- 
 tiles being admitted to that State, which was oppofed to the Jewip Peculiarity, 
 and which the Jews oppofed. Now the State, oppofed to the Jewifh Peculiarity, 
 was the Being of the believing Gentiles in the Church and Kingdom of God, as 
 his Covenant People ; and it was this the Jew ftrenuoufty oppofed. Therefore 
 the Juftification, for which he pleads,, is that which introduced the Gentiles into 
 the Church and Kingdom of God, or the JirH Juftification. 
 
 348. IV. The Query, Chap. vi. i, Shall we [Gentiles] continue in Sin? And 
 the Anfwer to it, have evident Reference to the State of CbriJlian Gentiles, 
 AFTER they had believed, and were ingrafted into Chrifi, Ver. 5-, AFT! Eli 
 they were baptized and admitted into the Church. Therefore, the preceding- 
 Arguments relate to their State prior to their FAITH, and to their being taken 
 into the Church. For it is plain, the five firft Chapters refer to one State, and 
 the Jixth Chapter, to another, and very different State. Confequently, in the 
 five firft Chapters he confiders Works ANTECEDENTLT to Faiths in the 
 fixth Chapter he confiders Works as CONSEQUENT to Faith. The five 
 firft Chapters fpeak of fomething conferred upon them by Grace and Faith alone, 
 without IFcrks of Law, or of Righteoufnefs : They5]v//& Chapter fpeaks of a State 
 ■wherein they were indifpenfably obliged to do l-Forks of Righteoufnefs . But had the 
 Apoftle fpoke of the fame Kind of Juftification or Salvation in the fixth Chapter, 
 as in the foregoing Chapters , then the Juftification in the fix th Chapter muft 
 alio have been without Works, as well as that in the five Chapters foregoing. 
 Th.^refore, in thofe different Places, he certainly fpeaks of two different Kinds 
 of Juftification. And, as that in the fixth Chapter clearly refers to their Chri- 
 fiian State ; the other, in the five firft Chapters, muft refer to their Heathen State ; 
 and muft be chat Righteoufnefs, Juftification, or Salvation, by which they were 
 
 R 2 delivered 
 
Arguments /;^ Romans relate to first Justification. 
 
 delivered from the Power of Darknefs, and tranflated into the Kingdom o^jejus 
 Chrift. 
 
 349. V. The EleSion of God, Chap.'ix. 11, And the Ele£lion of Grace, Chap. 
 xi. 5, certainly refer to the original Caufe of that Juftification, which the Apo- 
 ftle is aro-uing about, in the five firft Chapters. For as that EleElion v/as mt cf 
 Works, but cf Grace, and cf him thai calls, of God that pevas Mercy, Ciiap. ix. 
 II, 16. xi. 5, 6; So alfo is that Juftification which the Apofde argues for in 
 the five firft Chapters. But the Purpofe or Eleftion of God, in the 9th, loth, 
 and nth Chapters refers to the being admitted to the Privileges of God's King- 
 dom and Covenant in this prefent World : Therefore the Juftification in the 
 five firft Chapters refers to the fame-, or is x.\\tfirjt Juftification. 
 
 350. VI. Again ; The Rtghteoiifnefs the Apoftle fpeaks of i?ow. ix. 30, is the 
 fame he is arguing for in the five firft Chapters. For that there is of Faith, and 
 mt of the Works cf the Law, Chap. i. 17. iii. 20, 28. And fo is this here. Chap. 
 ix. 30, TJje Gentiles, which follo'ized not Rightectifnefs, have attained Righteoufnefs, the 
 Right ecufnefs which is 01 Faith. B.a Jfrael, which followed the Lazv of Righte- 
 otifn'fs, has mt attained to the Law of Righteoufnefs ; Ver. 32, Wherefore? Becaufe 
 they fought it not by Faith, hit as it were by the Works of the Law. And he is 
 alfo in both Parts of the Epiftle fpeaking of the fame Subjefts, Gentiles and 
 Jezvs ; and with Reference to the Righteoufnefs of God, which the Jews rejedted, 
 and the believing Gentiles embraced. Chap. x. 3 ; For they [the Jews] being igno- 
 rant of God's Righteoufnefs, and going about to eHabUpj their own Righteoufnefs, 
 
 have not fubmitted to Z/?)!? Righteoufnefs of God. Compare CZ'i?/'. i. 17-, For 
 
 therein [in the Gofpel] is the Righteoufnefs of God revealed, iii. 21 ; But now 
 [by the Gofpel] the Righteoufnefs of God is mavjfefied; £«;; /^'f Righte- 
 oufnefs of God by Faith. Therefore, the Righteoifnefs the Apoftle is arguing for 
 Chap. ix. 30. x. 3. is the very fame he argues for in the five firft Chapters ; 
 and his Arguments relate to the fame Perfons. But the Righteoufnef, Rom. ix. 
 30, refers to the preceding Difcourfe, concerning God's rejefling the Jews and 
 calling the Gentiles. For [r/ spa/asf] what fJ: all we Jay then? evidently conneds 
 this 30th Verle with what goes before. But in the Difcourfe which goes before, 
 he argues about being called to be the People, and Children of God in this 
 World •, and being admitted to the Privileges of the vifible Church. Therefore, 
 he certainly argues about the fame Subjedt in the five firft Chapters -, and con- 
 fequently, the Righteoufnefs, and being juftified, he pleads for, is the FIRST 
 Juftification •, and relates to our Ad million into the Church and Kingdom of 
 God in this World. Compare alfo Chap. x. 3 — 14, with Chap. i. 16. iii. 29, 
 and Chap. xi. 7. with Chap. ix. 30, 31. 
 
 351. VII. The Jujlification, the Apoftle argues about, in the five firft Chap- 
 ters, is fuch as may be applied to colleSfive Bodies of Men, as well as to particular 
 Perfons ; as appears from Chap. iii. 9 •, Are WE [Jews] better than THET 
 [Genules!"] And Ver. 29 •, Is he the God of the JEW 5 only? Doth he confine his 
 Favours only to Jews? Is he not alfo the God cf the GENTILES? 2'es of the 
 Gentiles? This is one Argument he advances to prove the Juftification of Gentile- 
 Believers. But it is evident, hehere confiders them in a general, ccUc^ive Capa- 
 city. Confequently, the Juftification, he is arguing for, is fuch as fuits this col' 
 kcfiveSenfe ; though no doubt but it is intended for the Benefit of Individuals: 
 But primarily, and in the Apoftle's Argument, it is to be confidered as affedt- 
 ing the whole Body of believing Gentiles, as contradiftinguilhed from the Na- 
 tion 
 
Reafons why Paul vmdicated our Justification. 
 
 tion of the 7«c'J. Therefore, it is the FIRST Juftificatioii he is arguing a- 
 bout. For/i/Z/and/zW Juftification is applicable only to good Men, in Oppo- 
 fition to the Wicked ; not to any Body of Men, whatever they believe or profefs, 
 in Oppofition to the Jewijb Nation. 
 
 352. VIII. FULL and/W Juftification is not compleated till the £«i of our 
 Courfe. Mat. x. 22, He that endures unto the End J/jcill be fazed. So run that ye may 
 
 chain. I have fought the good Fight, I have finifhed my Courfe, henceforth there is 
 
 laid lepfor me a Crown of Righteoufnefs, ivhich Chrifi, the righteous Judge, fhall give me 
 at that Day. To him that overcomes will I give, &c. But the Juftification, the 
 Apoftle pleads for, v/as then compleat, by the free Gift and Grace of God. 
 Therefore it is the first Juftilication.* 
 
 353. From all thefe Confiderations, it feems very clear to me, That the 
 Jultificacion the Apoftle is contending for, in the five firft Chapters of this Epi- 
 llle, is the Calling of the Gentiles, and their being admitted, upon Faith, into 
 the peculiar Family and Kingdom of God. And we need not wonder he has 
 fo much laboured this Point, if we confider ; That this Salvation of the Heathen 
 "World, or the bringing the Gentiles into the Church, makes a glorious Figure 
 in the Promifes and Prophecies of the Old Teftament, how low fpever our Senfe 
 
 of it may now run. Befides, it was the grand Article in the Apoftle's Com- 
 
 miffion, and the great Point in which he was oppofed by the Je'xs. It was here 
 they laboured to unfettle the Gentile Converts, and to demolifh all that the Apo- 
 ftle had built up, by his Preaching. Therefore the Right of the believing Gen- 
 tile to a Place in the Church, and an Intereft in the fpecial Covenant of God, 
 was the firft and principal Thing the Apoftle had to eftabliiTi ; which if it were 
 not true, both his Miniftry and his Gofpel, as well as our Faith and Hope, mufl: 
 come to the Ground. 
 
 354. And 
 
 * But the Juftification which the Apoftle James difcourfes about, Chap. ii. 14. to the 
 End, is yz(// and _/?«<?/ Juftification. Which 1 prove thus. S,i. James evidently fpeaks of 
 JVorks confequent to Faith ; or fuch Works as are the Fruit and Produ£l of Faith. For he 
 faith, Ver. 17, Faith without TForks is dead being alone. Which evidently fuppofes Faith to 
 have a Being without Works, though it is but a dead Faith. Again ; Ver. 22, Seeji thou 
 hoiu Faith lurought with his [Abraham'^] IForks, and by IVorh ivas Faith made perfeii. If 
 Faith was made perfedt by Works, then thofe Works mufl: be additional to F'aith ; and 
 Faith mull have a Being before they were produced ; and [by the Addition of Works to 
 Faith] the Scripture luas fulflled, [or had its full and compleat Senfe] which faith, Abra- 
 ham believed God, and it was imputed to him for Righteoufnefs, Ver. 23. The Apoftle y^;/;.'^ 
 manlfeftly fpeaks of Works CONS E ^E NT loYMh, or of fuch Works as are the Fruit 
 and Produa of Faith. Whereas St. Paid, Rom. iii. 20 — 2g, fpeaks of, and rejefls, Works 
 confidered as ANTECEDENT to Faith [348]. According to St. Paul, Abraham's 
 Juftification refers to his State BEFORE he believed : According to St. James, to his 
 State AFTER he believed. But Juftification, or Salvation, by Works, after a Man be- 
 lieves ; by Works produced by Faith, is full or final Juftification, And of this he fpeaks, 
 when he faith, Fer. 14, that Faith w'ithout IForks cannot save a Man; that is, cannot fave 
 h'-im finally. And St. Paul argues as ftrenuoufly as James, or any of the Apoftles, for 
 Works COA^S^^L/^A^r to Faith; or, for a Life of Piety and Virtue, as abfolutely 
 Bcceflary to /tt// and /m/ Juftification, or Salvation : as appears from all his Writings ; ef- 
 pecially Rom. vi, and Hcb. xi. Thus St. James and Paul axe truly and perfedly re- 
 conciled. 
 
Our Salvation frojn Heathenism a great Mercy. 
 
 354. And that the Admiffion of the Gentiles into the Church and Covenant 
 of God {hould be exprefled by hcxn^ jujlified, * will not feem ftrange, when we 
 confider ; that it is exprefled by other Terms, which are full as ftrong as this. 
 For Inftance ; it is exprefled by being SAVED. Rom. x. i. My Hearths Defire 
 and Prayer to God for [unbelieving] Ifrael is that they might be faved. xi. 26, 
 jindfo all Ifrael [who are now in Unbelief] floall he faved. i 'Thef.n. 16, The 
 "Jews forbid us tofpeak to the Gentiles that they might be fived. It is all expreflTed 
 by OBTAINING MERCY., Rom. xi. 30. i ?et.\\. 10. Whence we may 
 conclude, that being juflified is not too flrong an Expreflion, when rightly un- 
 derftood, to denote our being taken into the vifible Church and Kingdom of 
 God. 
 
 255- And indeed it was initfclf a great Deliverance and Salvation -, confider- 
 ing how obnoxious the Gentile World was to the Wrath of God. This Mercy 
 the old World, exceeding corrupt and wicked, did not obtain •, but were all 
 cut off by the Flood of Waters. And our being preferved from a like Deftruc- 
 tion, and being put into a State of Pardon, and a Capacity of being finally and 
 for ever faved, ought to be regarded as a great Inftance of God's Grace and 
 Goodnefs. The Scnk of be'iugjujlijied, faved, and not deftroyed, but taken in- 
 to the Bofom of God's Love, would ftand more clear and full before the 
 Thoughts of thofe, who had been immerfed in all the Darknefs, Error and 
 Wickednefs of an Idolatrous State ; and were then turned to the Light and glo- 
 rious Privileges of the Gofpel. And indeed, this inefliimable Benefit of Pardon 
 and Salvation, whereby the World is preferved from Wrath, and ftill enjoys 
 the great Advantages and Bleflings of the GofpeI» would much more affeft our 
 Hearts, even at this Time, and ingage our Attention, were it not for the fal- 
 lowing Caufes. 
 
 356. (i.) The Wickednefs of the Chrijlian World, which renders it fo much 
 like that of the Heathen *, that the good Effeds of our Change to Chriftianity, 
 or of our being the People and Children of God, are but little feen ; and there- 
 fore the Grace, which grants us the Privileges and Bleflings we abufe, is but 
 little regarded and valued. 
 
 357. (2.) Wrong Reprefentations of the Scheme of the Gofpel have great-- 
 ]y obfcured the Glory of Divine Grace, and contributed much to the Corrup- 
 tion of its ProfeflTors. For, not only have very grofs Abfurdities been intro- 
 duced into the Gofpel Scheme, which have prejudiced great Numbers againft it, 
 and confounded the Underflandings of the Generality, who have embraced it j 
 but fuch Doftrines have been, almofl univerdilly, taught and received, as quite 
 fubvert it. Mifl:aken Notions about Nature- and Grace, Ele^icn and Reprobation^ 
 
 y unification. 
 
 * Poffibly the Apoftle chofe the Term Righteoufiefs, or Juftification, and confequently 
 Jujiify, to fignify our Title to the Bleffings of the Covenant, becaufe it is the very Word 
 by which the Grant of Pardon, and of Covenant Bleflings, is fignified to Abraham, Gen. 
 XV. 6. 
 
 * As God in his righteous Judgment gave up theGentile World to corrupt and difhonour 
 themfelves ; becaufe they had abufed their Underftanding, and corrupted the Religion of 
 Nature : So in like Manner, God has given up the ChriJJian World to corrupt and debafe 
 themfelves by the vileft AffL<5tions, Principles and Praftices ; becaufe they alfo have fhame- 
 fuUy abufed their Underftanding, and have corrupted, in a Degree very aftonifliing, the 
 Chrijiian Revelation. 
 
Factions hinder Men front feemg the Truth. 
 
 Jufi'ification, Regeneration, Redemption, Calling, Adoption, &c. have quite taken 
 away the very Ground of the Chriffian Life, the GRACE of God, and have 
 left no Objedl for the Faith of a Sinner to work upon. For fuch Doftrines 
 have reprefented the Things, which are FREELT given to us of God, as un- 
 certain ; as the Refulc of our Obedience ; or the Effect of fome arbitrary, for- 
 tuitous Operations, and the Subjccl of doubtful Enquiry, Trial and Examina- 
 tion of ourfelves : As, whether we have an Interejl in Chriji, whether we are in a 
 State of Pardon, delivered from the Poijser of Darknefs ,' and tranflated into the Kingdom of 
 God^s Son ; whether we be called into the FellowfJjip of his Son, whether we have ob- 
 tained Redemption by him, and have a Promife left us of entering into his Rejl ; whe- 
 ther we be ek^ed, adopted, &c. All which Things are the free Gift of God's 
 Grace -, and therefore are not the Subjed of Self Examination ; but of Praife and 
 Thankfgiving. The proper Subjefbof the C/&rj/?M«'s Self- Examination is ; whe- 
 ther he jives agreeably to thofe great Favours conferred upon him by the Divine 
 Grace. But thofe Favours have been reprefented as uncertain ; as the Refult of 
 our Obedience, or Holinefs ; and as the Subjeft of Self-Examination. This is 
 to make our Juftification, as it invefts us in thofe Bleffings, to be of WORKS, 
 and not by FAITH alone. Thus the very Ground of the Chriftian Life, the 
 Grace of God, is taken away, and no Objedl left for the Faith of a Sinner to 
 a(fl upon. 
 
 358. (3.) The Chrifiian Church, chiefly through Ambition and worldly 
 Views, has, for many Ages, been broke into various Sefts and Fadlions, diltin- 
 guifhed by fome peculiar Opinions, or Modes of Worlhip ; which have been 
 made the Tefts and Terms of Admiffion into particular Churches. And the 
 Zeal and Thoughts of Chriflians have been fo much imployed about thefe party 
 Tefts and Terms of Communion, that they have loft Sight of the only Condi- 
 tion of a Right to a Place in the Church, which Chrifl and his Apoftles efta- 
 blifhed ; namely, that profefled Faith in Chrift, upon which the firft Con- 
 verts were baptized, and of the Advantages and Privileges thence refulting, 
 Inftead of attending to what the Apoftles have taught, concerning our common 
 Juftification, and Admiffion to the Bleffings of the Kingdom and Covenant of 
 God, they have been bufy in fupporting with great Zeal their various Preten- 
 fions and Peculiarities. Hence have arifen the bittereft Animofities and Quar- 
 rels. And thus the Minds of Men have been fo far led aftray from the pure, 
 fimple Doflrine of the Gofpel, that it would, probably, have been wholly lofl: 
 to the World, had not the good Providence of God preferved the Writings of 
 the New Teftament, as a Mean and Standard of Reformation, Which Writ- 
 ings the more we ftudy with Care and Impartiality, the more we ftiall difcern 
 the Truth and Glory of the Chriftian Scheme ; and, if we are wife to fubmit 
 our Hearts to its Influences, it will be an infallible Guide to eternal Life. Amen, 
 
 A PARA- 
 
.A 
 
 PARAPHRASE 
 
 WITH 
 
 NOTES 
 
 O N T H E 
 
 EPISTLE 
 
 T O T H E 
 
 ROMANS, 
 
 S THE 
 
CXXXl 
 
 THE 
 
 PREFACE, 
 
 CONTAINING 
 
 I. An Account of the Kingdom of God, parti- 
 cularly under the Gofpel. II. The Occafion 
 and Importance of St. Paul's vindicating the 
 Right of believing Gentiles to the Bleflings 
 and Privileges of that Kingdom. III. A ge- 
 neral Survey of the Epiftle to the Romans. 
 IV. Remarks on the Apoftle's Manner of Writ- 
 ing, V. And on the following Paraphrafe. 
 
 SECT. I. 
 
 Containing an Account of the Kingdom of God, particu- 
 larly under the Gofpel. 
 
 I . (T'^ U R Relation to God, the Maker and Governour of the World, 
 1 1 and what we have to expedl from him, is effentially necef- 
 ^-^ fary to ^ijujl and perfeSi Syftem of Religion. This is felf-evi- 
 dent. And therefore in vain we exped: fu.ch a Syftem from human Wif- 
 dom. God alone can be the Author of it ; as he alone can declare whe- 
 ther he will pardon, or puniih the Ungodlinefs and Unrighteoufnefs of Man- 
 kind, which is in its own Nature punishable ; and, if he is pleafed to par- 
 don Sin, as he alone muft choofe, fo he alone muft (hew us the Way his 
 Wifdom judges moft proper to exercife his Mercy. The Reafon of Things, 
 to an attentive Mind, makes it evident enough, that our prefent Being 
 S 2 ftands 
 
cxxxii PREFACE to a Paraphrafe 
 
 Sect. I. ftands in Relation to fome future State. But as our Reafon alfo tells us,. 
 ^^^''^v^ that a Charadler of Virtue muft be neceffary in order to our gaining eter- 
 nal Life, what Man in all the World can conclude, he has afted fuch 
 a due Degree of Virtue, that the Governour of the Univerfe is obliged 
 in Equity to give him eternal Glory, or that he is ivortby God fhould put 
 him into Pofleflion of Immortality ? And therefore, though we know it 
 to be true, that an Heathen, adting an honefl and virtuous Part, accord- 
 ing to the Light he enjoys, (hall, in Fad, hereafter find himfelf the Heir 
 of eternal Life, yet in this prefent World, as to the Knowledge and Hopes 
 of a future State, he muft be in great Darknefs and Uncertainty. The 
 certain and clear Difcovery of that State, in its proper Circumftances, is 
 what none of the Philofophers have given us ; nor indeed can give us. 
 God only can open the future World, and ftiew, what Honour and Glory 
 he has prepared for the Reward of fincere Virtue, and what PunilTiment 
 he will inflidl upon incurable Vice. 
 
 2. And of all thefe Things the Gofpel gives us clear Ideas, agreeable 
 to the Goodnefs, and other Perfeftions of the Deity. There we are in- 
 formed, that God, who delights in the Happinefs of his Creatures, has 
 ereded a fpecial Kingdom, or Polity, among rational Beings ; which is to 
 confift of all the Excellent, Wife and Virtuous, coUedted from all Parts of 
 the Creation, at leaft, that we have any Knowledge of. That, with Re- 
 gard to us Men, his high and grand Deiign is, to prove and difcipline us 
 in this World, in order to feafon our Virtue, and to refine our rational 
 Powers into a proper Conformity to his own Perfedions, a due Submif- 
 fion and Obedience to his Will, to the moft fincere and fixed Regards to 
 Righteoufnefs and Truth, to the moft kind and friendly Harmony among 
 ourfelves, and the moft generous and extenfive Benevolence to one ano- 
 ther. And, being thus qualified for Ufcfulnefs, Honour and Enioyment, 
 it is the gracious Intention of the univerfal Father, the Parent of Good, to 
 raife us from the Dead, and fetde us in the heavenly Regions, the World 
 of pure and blefl"ed Spirits ; there to mix, and forever refide with them,, 
 as Partners in their Glory, their Felicity, and delightful Adlivity, 
 
 3. This feems to be the higheft Defign, and moft excellent Scheme 
 the Divine Wifdom and Munificence can form, with Reference to his 
 Creatures. We fee fonTcthing grand in the Conftitution of our Globe, 
 the Situation and Revolutions of the heavenly Bodies. But all this vaft 
 Fabric is mere Matter and Motion. The fpiritual and rational Nature is,, 
 in itfelf, unfpeakably move excellent; and the refining and fitting of that 
 Nature for a general Afl'ociation in the immenfe, everlafting Regions of 
 Light, is vaftly grand and magnificent, full of Honour, Happinefs and 
 Joy, perfcfdy worthy of the moft high God, and the utmoft Stretch of 
 his Bounty, that our Thoughts can comprehend. 
 
 4. Thus the Excellent and Virtuous, in Heaven and Earth, ftiall be in- 
 corporated into one happy Kingdom, or Family 3 while the incorrigibly 
 
 Wicked 
 
on the Epiftle to the ROMANS. cxxxiii 
 
 Wicked (hall be puniflied with everlafting Deftrudion, like Tares and Sect. I. 
 Chaff, as being the Corruption and Nufance of the Creation. ^-^v^v-J 
 
 5. In order to Men's being fitted for, and introduced into this glorious 
 Kingdom, there is not one fingle, uniform Difpenfation fixed ; but in dif- 
 ferent Ages of the World, there have been different Difpenfations : And 
 in the fame Age, different Nations are under different Degrees of Light, 
 and enjoy different Privileges. Adam, in Innocence, befides the Light of 
 Nature, was under the Difpenfition of nwe Law ; from which Difpenfa- 
 tion all the reft are branched out. That was fucceeded by the Patriar- 
 chal; next followed the Jenzip, and then the Chrifiian. But, befides 
 thefe, there is the Difpenfation of mere Nature, under which God affords 
 no other Means of Inflruftion, but what maybe gathered from the Works 
 of Creation, and the Ways of Providence ; nor any other Rule of Duty, 
 but the Light within, the Reafon and Underftanding which God has given 
 to all Mankind, and which the Apoftle calls, T^he Work of the Law writ- 
 ten in their Hearts, Rom. ii. 15. 
 
 6. These various Difpenfations are not to be accounted for by the Rea- 
 fon of Man. Here we ought to adore the fovereign Wifdom of God in 
 St. Paiih Language, Rom.x\. 33, &c. While we are fure, God Vv'ill do 
 no Wrong to any of his Creatures, it is very evident, his beftowing ori- 
 ginal Gifts and Favours, the Privilege of more or lefs Light, cannot fall 
 under the Cenfures of human Wifdom. 
 
 7.. Un.de R the Jewijh Difpenfation, God was pleafed to eredl a King- 
 dom among the Pofterity of Abraham, fimilar to the heavenly Kingdom 
 and Polity of which we have fpoken above, and in a particular, and ex- 
 traordinary Manner preparatory to it. God fet up his Palace and Throne, 
 he dwelt, or reigned, among them. They were his chofen People, his 
 Children, &c. He eftablifhed his Covenant, or Grant of Bleffings, with 
 them, and gave them the Ordinances of Worfhip, ^c. And all this, to 
 ingage them to the Love and Obedience of God, in the Practice of Virtue 
 and Goodnefs, as I have fhewn [49, ^c?\ If we reckon from the Call of 
 Abraham, Gen. xii. i, 2, 3. (which was the Rife, or firft Step, of this 
 Difpenfation, and happened Four Hundred and Thirty Years before the 
 Lav/ was given at Mount Sinai, when Abraham^ Family was formed into 
 a Nation ;) If we reckon, I fay, from the Call of Abraham to the Com- 
 ing oiCbrift, the Jewip Difpenfation continued about One Thoufand Nine 
 Hundred and Twenty one Years. During which Period, the other Fami- 
 lies and Nations of the Earth, not only lay out of God's peculiar King- 
 dom, (and fo were not a People, or had not obtained the Mercy of being 
 taken into it) but alfo lived in Idolatry, great Ignorance and Wicked- 
 nefs. 
 
 8. Under the Chriftian Difpenfation, the Plan of a Kingdom upon 
 Earth, fimilar to the heavenly Kingdom, and preparatory to it, was much 
 
 improved 
 
cxxxiv^ PREFACE ifo^ Paraphrafe 
 
 Sect. I. improved and inlarged. A new and plentiful Fund of Light was opened, 
 ^-^'v-'^^ by the Son of God from Heaven. He clearly revealed the Kingdom of 
 God in the future heavenly World, vv'ith which he was perfedly well ac- 
 quainted ; and he, and his Apoftles have very particularly explained the 
 Nature, Privileges, Laws, Ordinances, Defign and End of the JImi/ar, 
 temporary^ or preparatory Kingdom in this prefent World.* 
 
 9. In the New Teftament we learn. That Jefus Chrift, the Son of 
 God, (upon whofe Goodnefs and Obedience the whole Difpenfation of 
 Grace in every Shape, Place and Age, from Adam to the End of the 
 Worlds is founded ; for verily he %mi fore-ordained before the Foundation 
 of the Worlds (i Pet. i. 20.) though he was not manifefed till ti:!e Fulnef of 
 'Time) is conftituted the Head of this Kingdom, and fo is our LORD, 
 King or Governour, whom therefore we ought to hear, or obey, John 
 xviii. 37. Rom. xiv. 7 — 11. We are alfo taught, that it is not a King- 
 dom of this World, eredled with a View to gain the Powers, Honours, 
 PoUeffions, or Pleafures of this Life, fohnxvui. 36. Mat. xx. 25 — 28, 
 
 ■ We are (hewn, in feveral Refpedts, the Connection between this 
 
 Kingdom under the Jeiv'JJ:) and Chrijlian Difpenfations ; how the latter 
 
 fucceeds, explains and improves upon the former. We are alio fliewn, 
 
 in feveral Parables, and Difcourfes, the Connedion between this Kingdom 
 in the prefent World, and the everlafting Kingdom in the World to 
 
 come ; 
 
 * This temporary, or preparatory Kingdom cur Lord once denotes by his Church, or Con- 
 gregation, Mat.-x.\\. 18; once by his Kingdom, John xviii. 36; fometimes hy the King- 
 dom. Mat. xiii. 19,38; but frequently by the A7«^^jw c/GiJi/, and the Kingdom of Heaven, 
 
 The Apoftles denote this temporary, preparatory Kingdom by the IJrael of God, Gal. vi, 
 
 16; the tivelve Tribes of the Children of Ifrael, Rev. vii. 4; once by the Kingdom, i Cor. 
 XV. 34; by the Kingdom of Chriji, Col. i. 13. Rev. i.-^ often by the Kingdom of God, Acts 
 viii 12. xix. 8, &c. Rom.-Kiv. 17, &c. And often by the Church, or Congregation of God, 
 or of Chriji ; of which particular Churches, or Congregations, were Parts, or Branches in 
 the Golden Candleftick, [Rev. i. 12, 13;) which is an Emblem of the Kingdom of God in 
 the World, denoting the pure and heavenly Light, wherewith it is illuminated in the Word 
 of God, to enlighten the Darknefs of the Earth. 
 
 In the Book of the Revelation this Kingdom is alfo denoted by the Heaven, Rev. iv. i, 2. 
 viii. I. xi. 19. xiv. 17. xv. 5. xvi. 17. xix. I, &c. And this i/^JiT/; is figuratively re- 
 prefented by the Temple at Jerufalem, (fee [102] ) with God fitting upon the Throne, 
 Rev. iv. 2 ; ChriJI the High-Priefi, i. 13; the Twenty-four £/(/frj reprefen ting the Priefts, 
 iv. 4 ; and the four living Creatures, or Cherubim, repreienting the Body of the People, 
 Ver. 6, 7. For when the Children oi Ifrael, the Priejis, and High-Priefts were afiembled 
 in the Temple, to worfhip before th« Throne of God in the Hly of Holies, they were a 
 Refemblance of the Kingdom of God, or the Society of the Blefied, in the heavenly World. 
 And {o thefe Images ferve as well to rcprefent the Kingdom jt'God under the Chrijiian Dif- 
 penfation. Accordingly St. P^?«/ denotes the Kingdom of God by the Temple of God, zTJjef 
 ii. 4. Forhe reprefents'the^rtw c/'5/«, the Anti'chriilian Authority erected in the Chri- 
 ftian Church, zs fitting in the Temple of God. 
 
 For this Reafon, I conceive, the y^wj/S Difpenfation is called ?/;^ i/^awn, Heb. xii. 26, 
 in Oppofition to the Earth, or Gentile-JVorld. Which Heaven was to be ihaken or al- 
 tered : but the Chrijlian Difpenfation is a Kingdom, or Heaven, not to be moved, or 
 changed. 
 
on the Epiftle to the ROMANS. cxxxv 
 
 come; which we are direded to confider, as our proper Refidence, the Sect. I. 
 proper Seat of our Being and Happinefs, Mat.v'x. 19 — 22. And are'^>^v'>^ 
 taught the Conditions of our Admittance into it. Mat. vii. 21 — 18. And 
 
 in feveral other Places. -As to the prefent temporary Kingdom, the 
 
 only Condition of Admittance into it, is Faith, as the Apoftle demon- 
 ftrates in the Epiftle to the Romans. Only, as in other Kingdoms, the 
 Child of a Subjedt is born a Subjedt, intitled to all the common Privileges 
 of Subjedls, and to the Protedtion of the King, and thofe in Authority 
 under him, while it maintains due Allegiance : fo in the peculiar King- 
 dom of God, the Child of a Subjedl is born a Sutjjedl, &c. 
 
 I o. Th e Privileges of the fimllar, temporary Kingdom are very large- 
 ly explained in the New Teftament j which are all the Bleflings, Ho- 
 nours, .Promifes, and Profpeds that come under the Head of Atite- 
 cedent Bleffings in the foregoing large Explication of the Gofpel Scheme. 
 Particularly, the Subjects of this Kingdom enjoy the Benefit of the Gof- 
 pel Revelation, to inftrudl them clearly in the Goodnefs and Beneficence 
 of God, their Relation to him, the Hopes they are allowed to have to- 
 wards him, and all the Duties they owe him, and one another. 
 
 11. With regard to God, they are to conceive of him as their God 
 and Father, in a fpecial and particular Manner, as he has given them fpe- 
 cial and particular Bleffings ; for Inftance, the Benefit of Pardon *^^^ ^\q- 
 mifes of his Prefence and Succour in all their N^CtfiVaes, that he will 
 never leave them, nor forfake them ; that ^^ ^y\\\ fbpply all necelTary Light, 
 Strength and Comfort to carry them fafe through the Dangers, and Temp- 
 tations of this World to eternal Happinefs. On Account of thefe Favours, 
 they are to conceive of God as their Father, their Shepherd, their Hiijband, 
 &C. and of themfelves, that they are his Children, Flock, Spoufe, &c. and 
 as having obtained an Inheritance in the heavenly World. 
 
 12. They have a Right to all the Ordinances of Worship; — To Bap- 
 tifm, which by the Sign of wafliing the Body in Water, is at once intend- 
 ed to denote their Intereft in the Bleffings of this Kingdom, and their Ob- 
 ligation to cleanfe their Hearts and Lives from all Wickednefs. To the 
 
 Affembling of themfelves together, to hear the Word, to join in Prayer 
 and Praife, and particularly to fit down together in the Lord's Supper, to 
 revive the Memory of Chriji's Love, and from his Death to learn the moft 
 perfed Obedience to God ; and at the fame Time to imprefs upon their 
 Minds the Idea of their being the Children of God, Members of his Fa- 
 mily, Brethren and Sifters, incorporated into one Society ; to feaft upon 
 his Love, to comfort their Hearts, to rejoice together in his Favour, and 
 in the Hope of eternal Glory; and to give them a Specimen, or Sample, 
 of the heavenly and eternal Kingdom ; when they ffiall fit down at the 
 Table of God, or be happy in the Enjoyment of him, with jlbraham, 
 yhac, and Jacob, and all bleflfed Spirits in Heaven. 
 
 !■:. The 
 
cxxxvi PREFACE to a Paraphrafe 
 
 Sect. I. 13. The Laws of this Society, or Kingdom, are no other than the 
 ^->^v^>-^ univerfal Laws of Truth and Righceoufnefs, Honefty, Peace and Good- 
 nefs. Sobriety and Temperance, &c. to which all Mankind are obliged. 
 But, more efpecially, they are bound to confider one another as Brethren 
 and Sifters, as Heirs of the Grace of Life^ to be kind, tender and com- 
 panionate, forgiving, patient, Gfc. towards each other, and to do what 
 they are able to promote each others, Happinefs. 
 
 14. They are to live by the Faiih of the Son of God, and to fupport 
 and animate themfelves under all Sufferings by the Hopes of that Glory, 
 which he has revealed, and promifed, and which he is appointed to con- 
 fer upon them. 
 
 15. This is a brief Sketch of the Kingdom of Heaven in this World, 
 fo called, I fuppofe, becaufe it is a Reprefentation, or Specimen, -of the 
 glorious Kingdom above, and introductory to it. 
 
 16. Now if we review, and foberly confider this Scheme, we (hall 
 find, 
 
 17. (i.) That it is true, rational, and confiftent, worthy of God, and 
 very proper to affedl cn:ir Hearts, and raife our Minds to the Love of God, 
 the Admiration of his Goodnefs, and the joyful Expedlation of Immorta- 
 lity ; to attach us moft firmly to Virtue and Goodnefs, and to animate us 
 to all Endeavours, Refolutions, Stedfaftnefs and Perfeverance in the Courfe 
 of Trials, through which we are to pafs. As the original Scheme, of the 
 glorious and eternal Kingdom, is very noble and grand, full of Glory and 
 Felicity ; io this Specimen, or Refemblance, of it in the Church in this 
 World, evidently partakes of the fame Nature, and is perfedly agreeable 
 to the Dignity, Wifdom and Beneficence of the great God who ereded it. 
 
 18. (2.) That it is very diftindl from, and rifes far, very far above 
 the Difpenfation, or Religion, of mere Nature. Not that it flands in 
 Oppofition to, or in any wife contradidls, natural Religion. So far from 
 that, that it takes in, ftrongly confirms and eftablifhes all the Laws of Na- 
 ture ; and the very End and Defign of it is to reftore, inforce, and fecure 
 the Obfervance and Pradfice of them. ' Infomuch that nothing can pofli- 
 bly be found in the Religion of- Nature, which is not an efTential Part of 
 the Religion of J e fits. The Religion of Jefits is no ways inconfiitent with 
 the Religion of Nature ; but is raifed vaflly above mere Nature, or what- 
 ever the wifeft Philofophers among the Heathen either under.O-ood or 
 taught, in the Privileges, Inftrudions, Motives, Hopes and Profpeds. 
 And a Perfon, who is a Member of this feled Society, or peculiar King- 
 dom, may, and ought to, regard himfelf, as in a more advantageous, 
 happy and honourable Situation, than one who enjoys only the Light of 
 Nature, and belongs only to the general and common Kingdom of God 
 in the World. He has no Reafon to defpife the reft of Mankind, or to 
 believe they are abandoned of God, or totally excluded from his Favour 
 
 and 
 
on the Epiftle to the ROMAN S. cxxxvii 
 
 and eternal Life. But he may, and ought to judge that himfelf enjoys Sect. I. 
 very great and extraordinary Favours above them. Therefore, to be a ^-^-^v'^^-' 
 Member of this Kingdom is a great and Angular Privilege, however it may 
 not be underflood, or not improved, by any who enjoy it. And I reckon, 
 the true Reafon, why it is not regarded with Pleafure, and duly improved 
 is, becaufe it is not duly underftood. 
 
 19. Temporal Things ingrofs our AfFedions, and pervert our Minds. 
 Therefore, we prefer the Honours, Inheritances and Pleafures of this World, 
 before thofe of the Kinrx -im of God. Temporal Honours and Eftates 
 we account Realities, and purfue them with our whole Hearts : The Ho- 
 nours of the Children of God, and the heavenly Inheritance, pafs for 
 Dreams, Uncertainties, and imaginary Fancies ; and accordingly are dif- 
 regarded. But this is the moft wretched and fatal Delufion. The Ho- 
 nours, Enjoyments, and Inheritance revealed, and freely granted, in the 
 Gofpel, are not imaginary but real ; infinitely more real and valuable than 
 any human Dignities, or Poffeffions. The very higheft Titles and Honours 
 in this World, with the largeft Eftates annexed to them, are but faint 
 Shadows, flight, imperfect Refemblances of the Honours and Pofleffions 
 of the Gofpel. Human Honour is derived from a low, mean Fountain, 
 the Will of Man : Gofpel Honours come from God, the only and fupreme 
 Original of all Being and Honour. Human Honours are confined to a 
 narrow Theatre : Gofpel Honours will fhine in great Splendor and Power 
 before the whole Univerfe. Human Honours are for a very little Time : 
 Gofpel Honours are eternal. Any the largeft Inheritance or Eftate, be- 
 longing to human Honour, is but fmall, and of {hort, uncertain Dura- 
 tion : The Inheritance annexed to the Titles and Honours of every Chrt- 
 ftian, is a far more exceedijig and eternal Weight of Glory. All FleJ}:) is as 
 Grafs, and all the Glory of Man, as the Flower of Grafs. The Grafs wither- 
 eth, a?id the Flower thereof falls away, but the Word of the Lord, which by 
 the Gofpel is preached imto us, affuring us of all fpiritual Bleffings in heaven- 
 ly Places, e7jdurethfor ever, i Pet. i. 24, 25. Great Pity, that we (hould 
 defpife fuch a blefled and glorious Hope ! 'Tis defpifing our own Happinefs j 
 and will turn to our everlafting Shame and Confufion. 
 
 SECT. 
 
cxxxviii PREFACE to a Paraphrafe 
 
 SECT. II. 
 
 The Occajion and Importance of St. PaulV vindicating ths 
 Right of believifig Gentiles to the Blejfmgs and Privileges 
 of God's peculiar Kingdom. 
 
 Sect. II. 20. T^EFORE the Coming of our Lord, the peculiar Kingdom of 
 
 y^^^^sT^J X3 God was confined to the Jeivijl} Nation, and to fach only of 
 
 the HciiiUens, as were incorporated among them by becoming jfeivs^ and 
 
 obferving the v/hole Law of Mcfes. And the je-ws firmly believed, it 
 
 would alwi>ys continue in the fi^me State. 
 
 21. But, when on r Lord came, the Myflery of God, which !iad been 
 concealed from both yeios and Gmtiles, was revealed ; namely^ That the 
 Gentiles alfo, even Men of all Naticrs, (liould he freely admitted into it. 
 This v/as an A<5t of greet Fr.vour ; considering the Darknefs, Idolatry and 
 Wickev^nefs, into which the Hv-:then World was then funk. 
 
 22. But God mercifully part over their forn:er Sins, and our Lord 
 commifiioned his ApoAIes, and particularly St. Paul, to proniulge a gene- 
 ral Pardon, and to call, or inviie, all who repented, and accepted of the 
 Grace, to all the Ble/^'.ng.T zvA Privileges of his Kingdom ; confirming their 
 Intereft in thofe BlefUngs, by pouring out the Holy Ghofl upon them, in 
 various njinxulous Gifts, or Endov.'ments, above the ordinary Capacity of 
 Men. This was a very evident Seal to them (ai.d to us too) of a Title to 
 tlie Bleflings c^f God's Kingdom and Covenant, Gal. iii. 2 — 5. 
 
 23. And it h:.d fuch an Effedc upon the Chriflian jews at Jeriifalem^ 
 that, thougii they were' at firfl greatly difgufed iX Peter ^ for treating the 
 firft uncircumcifed Gf;^^//t'-Converts, as Members of the Kingdom of God, 
 {ABs y'\.. 2, 3.) yet, when they heard that th^ Holy Gholi. was fallen upon 
 thcfv'. Converts, tliey were much furpriztd, crnd glorifitd God, k-ymg. Then 
 bath God itlfo to the Gentiles granted [the Benefit of] Repentance unto [eter- 
 nal] Life, v.'hich, they verily believed, could not have been granted unto 
 them, without Obedience to the Law of Mojes, by being circumcifed. 
 
 24. But the unbelieving fe'ws paid no P.tgard to this, or any other 
 Argument in Favour of the uncircumcifed Gentiles. The Nctian of ad- 
 mitting them ii"ito the Kingdom and Congregation of GcJ, only upon 
 Faith in Chrijl, they oppofed and perfecuted every where, with great Zeal 
 and Birternefs. And it was not long before good Impreffions wore off, 
 and old Prejudices revived, amori'^ even tht. believing Jeias. Nimibtrs of 
 them very flifRy, and with much Warmth and Contention, endeavoured to 
 perfuade the Geiitile'Cciwttts, That except tbey ivere circumcifed after the 
 
 vianner 
 
on the Epiftle to the ROMANS. cxxxix 
 
 manner of Mofes, they could not be favedy or admitted to the Privileges of Sect, II. 
 the Kingdom of God, r.nd the Hope of eternal Life, ABs xv. i, 2. '-.^'-v^'s^. 
 
 25. Tnt. Gentiles, even the moft learned and wifeft among them, v/ere 
 wholly ignorant in the Afiair : They were perfed Strangers to the Gofpel 
 Scheme : They had no Notion, or Expectation of being received into the 
 Kingdom and Covenant of God ; and could have no Knowledge of it, bat 
 what they received frotr. fome or other of the Jeivs ; nor could they have 
 any Objedion againft it, worth regarding, but what came from that (gar- 
 ter. And the Jeias bad a confiderablc Influence among them, having Sy- 
 nagog'jes in moft, if not all the great Towns in the Empire, from the 
 Riiphratei as far as to Rome itf^lf ; which Numbers of the Gentiles fre- 
 quented, and fo had received Impredions in Favour of the Jeiviffj Re- 
 ligion. 
 
 26. But had th-; Jevjijh Notion prevailed, That no Part of T.Iankind 
 could have any Shave in ths Bleffings of God's Covenant, the Pardon of Sin, 
 and the Hope of eternal Life, but only fuch as were circuracifed, and 
 brought themfclves under Obligations to the v/licle Lav/ of Mofes, had this 
 Notion prevailed, the extenfive Scheme of the Gofpel would have been 
 ruined, and the gracious Dcfign of freeing the Church from the Errjbar- 
 raflments of the Law of Mofes, would have been defeated. The Gofpsl, 
 or glad Tidings of Salvation, muft, not only have been cor-fiiicd lo the 
 narrow Limits of the Je-ivip? Peculiarity, and clogg'd with all th*^ C^irexo- 
 xn\ Obfervances belonging to it, which to the greatcft Part of Markind 
 would have been either i.Tipradlicable, or exceffively incorritxiodious; but, 
 which is ftill worfe, muft have fank and fillen wi'.h th:'.t PcculLirity. Had 
 the Gofpel been built upon the Foundation of the Jewifi Polity, it mail 
 have been deftroyed v/he.i that was dem^olifhed ; and the "whole Kir.gdoni 
 of God in the World would hiive been overthrown and exiind at the fime 
 Time : And fo all the noble Principles, it wcs intended to infpire, to ani- 
 mate and comfort our Henrts, v,'ould have been loft ; and all the Light it 
 v/as calculated to diffufe throughout the World, would have been quite ex- 
 tirguhhed. 
 
 27. It was therefore the Apoille's Duty to vindicate and aA'crt the 
 Truth of the Gofpel, v/hich he was commiffioned to preach to the Gen- 
 tiles ; and of _ very great Confequence to prove, That we GentlLs circ the 
 Children of God, int ere fled in his Covenant, and all the Honours, BlrJJlngs 
 and Privileges of his Family and Kingdom here upon Earth, only by Faith in 
 Chrift, "without corning under any Obligations to the La^iv of M-oks, as fuch. 
 Which is the main Drift and Subjed of this Epiftle. 
 
 28. It is worth Notice, thnt there is this Difference, in one Refped, 
 between the Gofpels and Efftles; namely, That our Lord in the Gofpels 
 reprefents the Dodrincs and Principles of the Chriflian Religion, chiefly in 
 an abfolute Senfe, or, as they are in themfelves. But in the Epifles, thofe 
 
 T 2 Dodrines 
 
cxl P R E F A C E /(? ^ Paraphrafe 
 
 Sect. II. Do6lrInes and Principles are chiefly confidered in a relative View ; as they 
 ^"-^'"'^''^^"-^ refpeft, partly, the foregoing Jewi/h Difpenfation, and partly the future 
 Corruption of the Chriftian Church ; but principally, as they refpedt the 
 different State of Jews and Heathens ; fliewing how juft, true and necef- 
 fary they are with reference to both ; and directing and exhorting both to 
 value them, and make a right Ufe of them. This was abfolutely neceflary 
 to a full Explication of the Gofpel, to guard it againft all Objedions, and 
 to give it a folid Eftablifliment in the World. And we muft not forget, 
 that in the Epiflle to the Romans, the Gofpel is prefented in this relative 
 View, as adapted to the Circumftances of us Gentiks, and obliging us to all 
 Virtue and Piety. 
 
 29. Further ; we can neither duly value this Epiftle, nor befenfible 
 how much we are indebted to the Author of it, unlefs we make this Senti- 
 ment ftmiliar to our Thoughts : Namely, T/Mt he is the Patron and De- 
 fender cf all that is by far the 7110ft valuable and ifnportant to us in the World, 
 againjl the only Oppofition that could be tnade to our Title and Claim. Give 
 me leave to explain this by an eafy Comparifon. A Perfon,, to me un- 
 known, leaves me at his Death a Thoufand a Year. I myfelf can have 
 no Objedlion againft the noble Donative. And the good Pleafure of the 
 Donor, who had an undoubted Right to difpofe of his own, may filence 
 any of the Caviller's Surmifes. But a Perfon claiming as Heir at Law 
 gives me the greateft Uneafinefs. He alledges, the Eftate was intail'd ; 
 that he has a prior Title, which renders the Donation to me invalid. Here 
 I want an able Advocate, to prove, that his Pretenfions are ill-grounded, 
 and that my Title is perfecflly good and firm. St. Paul is that Advocate. 
 He argues, and ftronsly proves, that we believing Gentiles have a juft and 
 folid Titk to all the Bleliings of God's Covenant ; and efFedually eftablifhes 
 us in Poflefiion of all the noble Principles, Motives, Comfort, Hope and 
 
 Joy of the Gofpel. The Sum of what he demonftrates is comprehended 
 
 in I Pet.ii. 8, 9, 10. Thev, the Jews, Jlumble, and lofe their ancient 
 Honours and Privileges : But ye. Gentiles, are a chojen Generation, a rcyal 
 Priefthood, an hoh Nation, a peculiar People ; that ye Jl:ould fiew forth the 
 Praifes of him, 'who has called you oiit of Heathenifli Darhiefs into his mar— 
 irllous Light, 
 
 SECT. 
 
o?t the Epiille to the ROMAN S. cxli 
 
 SECT. III. 
 
 Paul' J CharaBer, A general Survey of the Epifile to the 
 Romans. 
 
 30. 'IT^AJJL had never been at Rome when he wrote this Letter : and Sect. III. 
 j^ therefore it cannot turn upon fonie particular Points, to revive ^^^'•v'vJ 
 the Remembrance of what he had more largely taught in Perfon ; or to 
 fatisfy the fcrupulous in fome Things he might not have touched upon at 
 all. But we may expecl a full Account oi HIS Gofpel, or thofe glad 
 Tidings of Salvation, wliich he preached among the Gentiles ; feeing this 
 Epiftle was intended to fupply the total Want of his Preacj^ng at Rome. 
 
 31. He underftood perfedlly well the Syftem of Religion he taught; 
 for he was inftrucSted in it by the immediate Revelation of J ejus Chrijl, Gal. 
 i. 1 1. Ephef. iii. 3. i Cor. xi. 23 ; and being alfo endowed with the moft 
 eminent Gifts of the Holy Spirit, a Man difinterefted, and quite unbiaffed 
 by any temporal Confiderations, we may be fure he has given us the Truth, 
 as he received it from our Lord, after his Afcenfion. On the other hand;, 
 he was alfo well acquainted with the Sentiments and Syftem of Religion he 
 oppofed : For he was well fliilled in JeiviJJj Literature, having had the 
 beft Education his Country could afford, and having been once a moft 
 zealous Advocate for Judaifm. Having frequently difputed with the yews, 
 he was thoroughly verfed in the Controverfy, and knew very well what 
 would be retorted upon every Point. And therefore we may very reafon-r 
 ably fuppofe, that the Queries and Qhjedtions, which the Apoftle in this 
 Epiftle puts into the Mouth of the Jew, were really fuch as had been adr- 
 vanced in Oppofition to his Arguments. 
 
 32. He was a great Genius, and a fine Writer ; and he feems to have 
 exercifed all his Talents, as well as the moft perfedt Chriftian Temper, in 
 drawing up this Epiftle. The Plan of it is very extenfive; and it is fur.- 
 prizing to fee what a fpacious Field of Knowledge he has comprized, and 
 how many various Defigns, Arguments, Explications, Liftrudtions and 
 Exhortations he has executed in fo fmall a Compafs. 
 
 33. This Letter was fent to the World's Metropolis, where it might be 
 expofed to all Sorts of Perfons, Heathens, Jews, Chriftians, Philofophers, 
 Magijlrates, and the Emperor himfelf. And I make no doubt the Apo- 
 ftle kept this in View, while he was writing, and guarded and adapted it 
 accordingly. 
 
 '^4. However, it is plain enough, it was defigned to confute the 
 UNBELIEVING, and to inftruft the BELIEVING JEW, to 
 confirm the CHRISTIAN, and to convert the IDOLATROUS 
 
 GENTILE. 
 
I 
 
 cxln PREFACE to a Paraphrafe 
 
 Sect. lll.G ENTILE. Thofc fev^ral Dcijgns he reduces to one Scheme, by op- 
 '--^ •^^^ pofing and arguing with the Infidel ox unbelieving JeWy ia Favour of the 
 Cljrijlia^i or believing Gentile. 
 
 35. Upok this Plan, if the z//2^f //fwzg- j''t-''ti> efcaped and remained un- 
 coiivinced ; yet the Ckrijiian Jew would be more iriofFenfively, and more 
 •efted:ually inltruded in the Nature of the Gofpel, and the kind, broJier- 
 ly Regards he ought to have to the believing Geniile, than if he had di- 
 reded his Difcourfe plainly and immediately to him. But if his Argu- 
 ments fliould fail, in reference to the believijig feta, yet \\)t believing Gen- 
 tile would fee his Interefr in the Covenant and Kingdom of God as foiidly 
 eftablithed, by a full Confutation of the Jevijh Objedions, (which were 
 the only Objediions that could, with any (hcc7 of R.eafon, be advanced 
 againft it) as if the Epifde had been ■^vrot.-^ for no other Purpofe. And 
 thus it is of Ae greatePc Uf: to us at this Day. 
 
 36. It is alfo at prefect exceedin;; ufcful, as it entirely demolillies the 
 ingrolnng Pretenfions, and impofing Piinciples of the Church oi Rome. 
 For a profeffed Faith in Chrifl, and Subjsdion to him is, in this Epiftle, 
 fully Ihewn to be the only Gofpel Condition of a Place in his Church, an 
 Interefc in the Covenant of God, and of Chrillian Fellovvfliip. By this ex- 
 tenfive Principle God brok? dnv/n the Pales of his own ancient Inclofure, 
 the Jewijlj Church ; and therefore, by th° fame Principle, more ftronj^ly 
 forbids the building any other Partition-Wall of Schemes, and Terms of 
 Chriftian Fellowfliip, devifed by human Wifdom, or impofed by human 
 Authority. He then, who profefTcs Faith in Chrijl, and Sabjeftion to him, 
 is by the Apoftle allowed, and demonftrated, to be a Member of the true 
 vifible Church, and to have a Right to all it's Privileges : and it is with 
 equal Clearnefs and Certainty proved ; That all Eftablifliments, which ad- 
 vance, and require, any other Terms of Chriftian Communion, befides a 
 profeffed Faith in Chrijl, and Subjedlion to him, do not ftand upon a Gof- 
 pel Foundation. 
 
 37. Both Ancients and Moderns make heavy Complaints of the Ob- 
 fcurity of this Epiftle ; though all agree it is a great and ufeful Performance. 
 Origen, one of the Fathers, compares our Apoftle to a Perfon, ivho leads 
 a Stranger into a magnificent Palace, but perplexed with 'various crofs and 
 intricate PaJJages, and many remote and fecret Apartments ; foeias himfome 
 Things at a Difiance, out of an opulent Treafury , brings fome Things near to 
 his Vieiv ; conceals others from it ; often enters in at cue Door, and comes 
 cut at another : So that the Stranger is furprized, and ivonders whence he 
 came, where he is, and how he Jloall get out. But we fhall have a tolerable 
 Idea of this princely Strudure, if v/e obfcrve, that it confifts of four grand 
 Parts, or Divifions. The fir/l Divifion contains the five firft Chapters. The 
 
 fccnd, the vith, viith and viiith. The third, the ixth, ;iith and xith. 
 The fourth, the five laft Chapters. 
 
 38. Part 
 
on the Epi^Je to the ROMAN S. cxliii 
 
 3^^. Part I. Dilplays ibc Riches of Divine Grace, as free to all Man- Sect. III. 
 kiud. Jeiss iod Getttiles wutc cqaaliy fmfal and obnoxious to Wrath ; \^/^v^-^ 
 and ih'ivGiOi'c^ theve v/jis no \Va,' for tlje yiio i:o be cor. vir.ued in the King- 
 dom of God, but by Grac-, through Faith ; and by Grace and Faith the 
 
 Gentile njighlbe admitted into it. To njcd this W-^.y of Juftification, 
 
 was to rej.d: the very Method in which Abmham hiaifelf was jafciFied, or 
 ini.-reftcd in the Covcr'nnt made with him. In which Covenant beHeving 
 Gentiles v/erc included, as v/ell as believing yews; and had as great, or 
 
 greater, PriviltgcG to glory in. But if ihc Jeiv fLcjld ptrtinacioufly 
 
 deny that, he could not deny, that all Mankind are interefted in the Grace 
 of God, which removes the Conf^q-aence of Adam\ Offence. Through 
 that OiFence all Mankind were fuhj^^tied to Death ; and through Chrift's 
 Obedience all Mankind fliall be rellored to Life at the laP. Day. The 
 Refurredion from the Dead is, therefore, a Part of the Grace of God in: 
 the Redcenicr. And, if all Mankind have an Interert: in this Part of the 
 Grace of God, why not In the whok of it ? If all Mankind were fubjedl- 
 ed to Death through Adams one Offence, is it not much more reafonable,, 
 that thropgh the oppoutc nobler Caufe, the Goodnefs and Obedience of the 
 Son of God, all Mankind Ibould be intcreiled in the whole of the Grace, 
 
 which God has eftabliHied upon it ? And as for Law, or the Rule of 
 
 right Ad'ion, it was abfurd for any Part of Mankind to expedt Pardon, or 
 any Bleffednefs upon the Foot of that, feeing all Mankind had broken it. 
 And it was Rill more abfurd, to feek Pardon and Life by the Law of Mofes ; 
 which condemned thofe, that were under it, to Death for every Tranf- 
 greffion. 
 
 39. Part II. Having proved, that believing Jews and Gentiles were 
 pardoned, and interefled in all the Privileges and BlelTings of the Gofpel, 
 through mere Grace ; he next (hews the Obligations laid upon them to a 
 Life Of Virtue and Piet)^ under the new Difpenfation. And upon thisSub- 
 jed he adapts his Difcourfe to the Gentile Chrijlians in the vith Chapter ; 
 and, in the viith and Part of the viiith, he turns himfclf to the Jewip 
 Chrifticms. Then, from Ver. 12. to the End of the viiith Chapter, he ad- 
 dreffes himfelf upon the fame Head to botli Chrijlian J ews and Gentiles; 
 pirticuLrly, giving them rig!)t Notions of the Sufferings, to which they 
 were expofed, and by which they might be deterred from the Duties required 
 in the Gofpel ; and concluding with a very fcrong and lively Affertion of 
 the certain Perfeverancc of all who love God, notvv^ithl'tanding any Infirmi- 
 ties, or Trials in this -World. 
 
 40. Part III, Gives riglir Sentiments concerning the Rejedion of the 
 Jews ; which was a Matter of great Moment to the due Eftabliihment of 
 the Gentile Converts. 
 
 41. Part IV. Is filed with Exhortations to fcveral Inftances of Chri- 
 jlian Duty ; and concludes with Salutations to and from particular Perfons, 
 
 42. Ir 
 
cxliv PREFACE to a Paraphrafe 
 
 Sect. III. 42. It will be an Advantage to the Reader, to have this Sketch of the 
 t^-^v-'-^O Epiftle ready in his Thoughts. However, that he may always know the 
 
 Apartment into which the Apoftle leads him, I have all along noted in the 
 
 Margin to whoniy and concerning ixhom^ and ivhat the Apoftle difcourfes. 
 
 The Paffages to each Apartment, (or the Tranfitions,) and the Furniture 
 
 it contains, he will find in the Paraphrafe. 
 
 43. Further.; we cannot enter into the Spirit of this Epiftle, unlefs 
 we enter into the Spirit of a 'Jew in thofe Times; and have fome juft 
 Notion of his utter Averfion to the Gentiles, his valuing and raiftng him- 
 felf high upon his Relation to God, and to Abraham ; upon his Law, and 
 pompous Worftiip, Circumcifion, Gff. As if the "Jews were the only Peo- 
 ple in the World, who had any Manner of Right to the Favour of God. 
 
 44. And let it alfo be well noted; That the Apoftle, in this Epiftle, 
 difputes with the whole Body of the Jews, without refpedl to any par- 
 ticular Sedl or Party among them, fuch as Pbarifees, Sadducees, &c. For 
 the grand Propofition or Qaeftion in Debate is. Are we, Jevvs, better than 
 they. Gentiles ? {Chap. iii. 9.) And one Argument in Proof of the Nega- 
 tive, which the Apoftle efpoufes, is this, (G6<^/'. iii. 29.) Is God the God of 
 the Jews, only ? Is he not alfo of the Gentiles ? 27s, of the Gentiles alfo. Thefe 
 are the two Points, through which the Line of the Apoftle's Difcourfe in 
 the third Chapter, and confequently, in all the argumentative Part of the 
 Epiftle, muft neceft"arily run. And as, both in the Propofition, and in the 
 Argument, he evidently means the whole Body of the Jews, in Oppofition 
 to the whole Body of the Gentiles, He who doth not give fuch a Senfe of 
 the Apoftle's Difcourfe, throughout the argumentative Part of the Epiftle, 
 as exadly hits and fuits this general, coUedive Notion oijews and Gen- 
 tiles, certainly mifles his Aim, and flioots wide of the Mark. 
 
 45. In Confequence of this, I further obferve ; That we cannot, fo 
 far as I can fee, have clear Conceptions of the'argumentative, or controver- 
 fial Part of the Epiftle, unlefs we are clear in this Point ; That the Jufti- 
 fication, the Apoftle argues for, is the Right which we believing Gentiles 
 have, through the Favour and Gift of God, to the Bleffings, Honours 
 and Privileges of his Kingdom in this World ; not fo, as thereby to have 
 the PoftTeffion of the heavenly and eternal Kingdom abfolutely fecured to 
 us ; but fo, as to be favoured with the AftTurance of Pardon, the Promifts 
 and Hope of the eternal Kingdom, and all proper Light and Means to pre- 
 pare us for it, if we do not wickedly defplfe and abufe them. See th'rS 
 proved [344, Qf<r.] It is this Notion of Juftlfication alone, which corre- 
 sponds to the Defign and^End of the Epiftle, to theforefaid general, col- 
 lective Notion of Jews and Gentiles, and makes every thing lie eafy, and 
 lirelght in the Apoftle's Difcourfe and Arguments. 
 
 46. Lastly, the whole Epiftle is to be taken in Connexion, or con- 
 fidered as one continued Difcourfe ; and the Senfe of every Part muft be 
 
 taken 
 
on the Epiftk to the ROMANS. c.xk 
 
 taken from the Drift of the Whole. Every Sentence, or Verfe, is not to Sect. III. 
 be regarded as a diftintfl Mahematical Propofition, or Theorem ; or as a O^/^^ 
 Sentence in the Boole of 'Provei-hs, whofe Senfe is abfolute, and inde- 
 pendent of what goes before, or comes after : But we mult remember, 
 that every Sentence, efpecially in the argumentative Part, bears R^elation to, 
 and is dependent upon, the whole Difcourfe, and cannot be undci flood, 
 unlefs we underftand the Scope and Drift of the Whole. And therefore, 
 the whole Epiftle, or at leaft the eleven firft Chapters of it, ought to be 
 read over at once without flopping. And I would recommend it to the 
 Reader to go over the Paraphrafe alone, once or twice, carefully, bLfore he 
 compares it with the Text. And, when he reads the Text and Paraphrafe 
 together, before he reads a Chapter or Sedion, he fliould firfl turn to the 
 Contents : And after he has read the Chapter or Sedion, he fliould then 
 perufe the Notes upon it. 
 
 47. As to the Ufe and Excellency of this Epiftle, I fliall leave it to 
 ipeak for itfelf, when the Reader has ftudied and well digefled the Con- 
 tents of it. And methinks Curiofity, if nothing elfe, fliould invite us to 
 examine carefully the Dodrine, by which (accompanied with the Gifts 
 and Operations of the Spirit of God) a few Men, otherwife, naked, weak 
 and contemptible, in Oppofition to the Power, Learning and deep rooted 
 Prejudices of the World,' confronted and overthrew t\\t Pagan Religion 
 and Idolatry throughout the Roman Empire. A Vidory far more difficult 
 .and furprizing .than all the Atchievements oi Alexa?ider or Ccefar. The 
 Fad cannot be denied. Anii furely the Dignity and Virtue of the Caufe, 
 rnuft be proportionable to fuch an unufual and wonderful Event. It is 
 certain, the World never, either before or fince, has feen any thing equal 
 to the Writings of the New Tejiament. Never was the Love of God, and 
 the Dignity, to which he has raifed the human Nature, fo clearly fliewn 
 and demonftrated ; never were Motives fo Divine and powerful propofed, 
 to induce us to the Pradice of all Virtue and Coodnefs, In fliort, there 
 we find whatever ennobles and adorns the Mind ; whatever gives folid 
 Peace and Joy ; whatever renders us the moft excellent and happy Crea- 
 tures, taught, recommended and inforced by Light and Authority derived 
 from the only Fountain of Truth and of all Good. 
 
 Thus much for the Epiftle in general. 
 
 SECT. 
 
cxlviii PREFACE /<3.v2.Paraphrafe - 
 
 ■hUiv.' /. ■ 
 
 SECT. V. 
 Remarks on the following Paraphrafe. 
 
 Sect: ^><,S' TN the following PARAPHRASE, I have endeavoured to 
 '_>'-N/--«v^ _£_ perfonate St. P<7«/ explaining himfelf; and have given his Senfe, 
 
 turned his Words and Phrafes into plain Englijl\ cleared his Tranfitions, 
 fupplied his Ellipfes (or the Things, or Words which he has dropt, upon 
 Suppofition they would eafily be underftood) and have made out the Con- 
 nexion and Force of his Arguments, to the belt of my Judgment, as 
 honeftly and impartially as if he had been at my Elbow, and I had wrote 
 only what he dictated. 
 
 56. I HAVE paraphrafed the Text,, as far as I could, in the gramma- 
 tical Order of the Words. And therefore, as every Member of a Verfe 
 is diftinftly paraphrafed, I thought it would be an Advantage to the Rea- 
 der, to fee what Parts of the Paraphrafe correfpond to the feveral Parts of the 
 Text. For which Purpofe I have ufed the following Marks both in the 
 Text and Paraphrafe ; namely, 
 
 . which fignifies the End of one Verfe and the Beginning of ano*- 
 ther. 
 
 I The End of the ift Member of the Verfe. 
 -}- Th E End of the 2d Member. 
 
 • jl The End of the 3d. 
 J The End of the 4th, 
 
 --^-The End of the 5th Member. Read that Part, or Member, of the 
 Verfe, which lies between any two of thefe Marks, and then that Part of 
 the Paraphrafe, which lies between the fame Marks, and you have a Para- 
 phrafe of that Part of the Text. 
 
 • 57. The Words, or Sentence, which fupply the Senfe, or make out 
 •^e Tranfition,' I include in two Bracket?, thus [ ]. 
 
 ■^8. I JUDGED it beft not to interrupt . the Reader's Attention with 
 •Contents Awd Notes u^oa the fame Page with the Text. and' Paraphrafe.} and 
 therefore, have thrown both to the End of the Epiille. The Notes will 
 be readily found, as they refer to Chapter and Verfe. And wherever the 
 Reader finds this Mark f , if he turns to the fame Place in the Notes, 
 he will there f nd the Contents of the following Chapter, or Sedion. And 
 thus he may ufe the Contents and Notes when, and as he fees Occafion. 
 
 59. It v.ill be of Ufe to the Reader to keep his Eye upon the little 
 .'inar|;iftal -Notes, pointing to Aohom, and coiicerning ichcm, or ix;hat, tlie 
 Apoflle difcourfes. For which Reafon, I was not willing there fliould 
 be any other References in the Margin, that his Attention to the Subjed 
 
 might 
 
on 
 
 the Epiftle to the KO U K^ ^. 
 
 might not be interrupted. And therefore, I here give Notice 
 
 cxlix 
 that I have Sect. V. 
 taken the Paraphrafc of the Quotations out of the Pfalms, Chap. iii. lo- 
 18. moftly fiom Dr. Patrick ; and that I have borrowed a few Sentences 
 from Nlr.'Lccke and Mr. Pyle. It is of no great Significancy to point to 
 Particulars. Let the Curious and Inquifitive compare Performances. 
 
 60. But to Mr. Z-cc/l'f I am (o much indebted, for the Senfe of the 
 Epidle, that I queftion whether I could have wrote my Paraphrafe and 
 Notes, had he not firft written his ; nor have I any Defign to render his 
 Work ufelef<. On the contrary, it is my Intention, that his Notes, as 
 far as I think them jufl and uleful, fliould ftand good. For which Rea- 
 fon I have tranfcribed very little from them, and have taken Notice of all 
 the Miftakes^ which I thought were in them, on purpofe that I might 
 freely leave, and encourage the Reader to perufe the reft. 
 
 61. Our Tranflation of this Epiftle is, upon the whole, good. Not- 
 withftanding, with a ftridl Eye to the original Greek, I think it expedient to 
 make the following Alterations, and in fome Places necejfary, that the 
 Paraphrafe might not feem to fay one Thing, and the Text another. 
 
 For 
 
 r read 
 
 Called fometimes 
 
 Called, or invited. 
 
 
 And 
 
 But 
 
 1.4. 
 
 Grace fometiines — — 
 
 Favour * I. 5. 
 
 IV. 16. 
 
 Righteoufnefs- 
 
 Justification, in thofe 
 
 Places 
 
 
 where it fignifies the pardon: 
 
 ing, fav- 
 
 
 ing Mercy of God, Salvation, or 
 
 
 a Grant of Pardon and BleiTings. 
 
 
 See [336] 
 
 
 Shall live by Faith 
 
 By -Faith (balllive 
 
 I. 17. 
 
 FooliOi 
 
 
 I. 2 1. 
 
 Between 
 
 By 
 
 I. 24. 
 
 In 
 
 By 
 
 I. 27. 
 
 Like ■ reprobate 
 
 Search^^unfearching 
 
 L28. 
 
 UnJerftanding 
 
 Confideration 
 
 I. 31. 
 
 Deeds 
 
 Works 
 
 II. 6. 
 
 The ir Thoughts in the mean while eyt- 
 
 Their Reafonlngs between one ; 
 
 \nother. 
 
 culng or elle accufing oneandther- 
 
 accufing or elfe defending 
 
 II. 15. 
 
 M.ikeil ihy Boaft of ^— 
 
 GLORIESTin II. 
 
 17, 21. 
 
 Beca.ife that " 
 
 Indeed becaufe 
 
 III. 2. 
 
 For \Vhatif "• — 
 
 And what ? 
 
 HI. 3- 
 
 •Did not believe • ' 
 
 Have been unfaithful 
 
 liij- 
 
 Unbelief 
 
 Unfaithfulnefs — 
 
 Jii.3. 
 
 I. -God 
 
 
 ' "r. :^\■^\'■•^ 
 
 J' ?h!": ]' 
 
 '".*' Note, the Reader^may every whef'e, if he pleafes, inf!ea3"of Grace lezd F^vsi/?;- 
 -Word of the fame SigniHcation, and more generally underftood. 
 
cl P R E r 
 
 ' ACI 
 
 I to a Paraphraie 
 
 
 Sect.V. For 
 
 
 I read 
 
 
 God forbid 
 
 
 By no Means — 
 
 III. 4. 
 
 Taketh Vengeance 
 
 
 Infliftetli Wrath — 
 
 III. 5. 
 
 And not rather 
 
 _ 
 
 And why do you not fay 
 
 III. 8. 
 
 Damnation 
 
 — 
 
 Condemnation 
 
 III. 8. 
 
 That every Month may be 
 
 flopped. 
 
 So that every Mouth is flopped, and 
 
 and all the World may 
 
 be made 
 
 all the World is madt 
 
 ; guilty 
 
 guilty. 
 
 
 
 III. 19. 
 
 Deeds — 
 
 — . 
 
 Works — — 
 
 III. 20. 
 
 
 
 Mercy-Seat — 
 
 III. 25. 
 
 At this Time — 
 
 
 In this prefent Time 
 
 III. 26. 
 
 Boafting 
 
 . — 
 
 Glorying — 
 
 III. 27. 
 
 A Man 
 
 
 Man — — 
 
 III. 28. 
 
 Deeds — 
 
 __ 
 
 Works — 
 
 III. 28. 
 
 It is one God — 
 
 
 God is one — 
 
 III. 30. 
 
 By Faith — 
 
 
 
 Which is of Faith 
 
 III. 30. 
 
 Through Faith — 
 
 — 
 
 By Faith — 
 
 III. 30. 
 
 The Law — 
 
 
 
 Law — — 
 
 III. 31. 
 
 As pertaining to the Flefh hath found 
 
 5 Hath found as pertaining to 
 
 the Flefh 
 IV. I. 
 
 Hath whereof to glory 
 
 
 
 Hath Glorying — 
 
 IV. 2. 
 
 Counted — 
 
 — 
 
 Reckoned — 
 
 IV. 3, 5. 
 
 Imputeth — 
 
 
 
 Reckoneth — 
 
 IV. 6. 
 
 Bleffednefs, blelTed -- 
 
 __ 
 
 Happinefs, happy ] 
 
 [V. 6—9. 
 
 Imputed — 
 
 _^ 
 
 Reckoned IV. ii, 22 
 
 !, 23, 24. 
 
 Confidered 
 
 
 
 Minded — 
 
 IV. 19. 
 
 Rejoice — 
 
 _ 
 
 Glory — 
 
 V. 2. 
 
 Glory in Tribulations alfo 
 
 — 
 
 Even glory in Tribulations 
 
 V.3. 
 
 Ghoft — 
 
 »— 
 
 Spirit — 
 
 V. 5. 
 
 Peradventure — 
 
 ___ 
 
 Poflibly — 
 
 7/7- 
 
 A good — 
 
 — 
 
 The good — 
 
 J- 7- 
 
 Joy — • 
 
 Atonement — 
 
 «_ 
 
 Glory — 
 
 V. II. 
 
 
 Reconciliation • — 
 
 V. II. 
 
 There is no Law 
 
 __ 
 
 Law is not in being — 
 
 y.13. 
 
 Similitude — 
 
 
 Likenefs — 
 
 V. 14. 
 
 Figure 
 
 By Grace 
 
 By one — of — 
 
 
 Pattern — 
 
 V. 14. 
 
 
 Which is through the Grace 
 
 1 V. 15; 
 
 , 
 
 From one Offence — from 
 
 V. 16. 
 
 Abundance 
 
 _ 
 
 The Abounding — 
 
 V. 17. 
 
 Freed — 
 
 _ 
 
 Juftified — 
 
 VI. 7. 
 
 Form — 
 
 
 Mould — 
 
 VI. 17. 
 
 Which was delivered you 
 
 _ 
 
 Into which ye were delivered VI._ 1 7. 
 
 He liveth . — 
 
 
 It liveth — 
 
 yiw. I. 
 
 Taking occafion 
 
 _ 
 
 Having received Force VII. 8, 11. 
 
 That it might appear Sin 
 
 ,^ 
 
 That Sin might appear 
 
 VII. 13. 
 
 I myfelf — 
 
 
 I am the fame Perfon 
 
 VII. 25. 
 
 Therefore — — 
 
 
 Verily — 
 
 VIII. I. 
 
 For 
 
on the Epiftle to \ 
 
 tU ROMANS. 
 
 
 cli 
 
 For 
 
 I read 
 
 Sect.V. 
 
 To be carnally minded — 
 
 The Minding of the Flefli 
 
 VIII. 6. 
 
 
 To be fpiritually minded — 
 
 The Minding of the Spirit 
 
 VIII. 6. 
 
 
 The carnal Mind — 
 
 The Minding of the Flefli 
 
 VIII. 7. 
 
 
 If fo be 
 
 Seeing 
 
 VIII. 0. 
 
 
 Now — 
 
 But — 
 
 VIII. 9. 
 
 
 And — — 
 
 But 
 
 VIII. 10. 
 
 
 Becaufe of — — 
 
 With refpeft to — 
 
 VIII. 10. 
 
 
 Alfo quicken — 
 
 Quicken even — • 
 
 VIII. II. 
 
 
 By - - 
 
 Becaufe of — 
 
 VIII. II. 
 
 
 Abba, Father — 
 
 Abba, that is to fay Father 
 
 VIII. 15. 
 
 
 Willingly — — 
 
 Wilfully 
 
 VIII. 20. 
 
 
 By reafon of — 
 
 Through — 
 
 VIII. 20. 
 
 
 Becaufe — 
 
 That — 
 
 VIII. 21. 
 
 
 
 That is to fay — 
 
 VIII. 23. 
 
 
 Likewife — 
 
 Agreeably to this — 
 
 VIII. 26. 
 
 
 Called — 
 
 Invited — VIII. 28, qo. 
 
 
 Endured — 
 
 Hath endured — 
 
 IX. 22. 
 
 
 Had afore — 
 
 Hath afore — 
 
 IX. 23. 
 
 
 Sabbaoth — 
 
 Armies — 
 
 IX. 29. 
 
 
 They fought it — 
 
 They feek it — 
 
 IX. 32. 
 
 
 They {tumbled — 
 
 They have ftumbled 
 
 IX. 32. 
 
 
 Wot — 
 
 Know — 
 
 XI 2. 
 
 
 It is no more Grace — 
 
 Grace is no more — 
 
 XI. 6. 
 
 
 Should fall — 
 
 Should totally fall — 
 
 XI. 11; 
 
 
 Magnify my Office — 
 
 Honour my Miniflry — 
 
 XI. 13. 
 
 
 Provoke — 
 
 Excite — 
 
 XI. 14. 
 
 
 Boaft — 
 
 Glory — 
 
 XI. 18. 
 
 
 Boaft — 
 
 Glorieft — 
 
 XI. 18. 
 
 
 Be the natural Branches — 
 
 Are Branches by Nature 
 
 XI. 24. 
 
 
 Concluded them all — 
 
 Locked up all together 
 
 XI. 32. 
 
 
 Be kindly affedlioned one to another 
 
 In brotherly Love one to another, 'let 
 
 
 with brotherly Love — 
 
 your AfFedion be natural 
 
 XII. 10. 
 
 
 This faying, Namely, Thou 
 
 This, Thou — 
 
 XIII. 9. 
 
 
 And that — 
 
 And this we fhould do 
 
 XIII. 11. 
 
 
 Armour — 
 
 Drefs — 
 
 XIII. 12. 
 
 
 No Man — 
 
 None of us — 
 
 XIV. 7. 
 
 
 Haft thou Faith ? Have it to thyfelf < 
 
 before God. '' 
 
 ( 
 
 - Thou haft Faith. With refpeft to thy- 
 \ felf have [or hold it] in the Sight 
 \ of God — XIV. 22. 
 
 
 And — damned — 
 
 But — condemned 
 
 XIV. 23.. 
 
 
 We then — 
 
 But we — 
 
 XV. I. 
 
 
 Confolation — 
 
 Comfort — 
 
 XV. 5. 
 
 
 God even the — 
 
 The God and 
 
 XV. 6. 
 
 
 For the Truth- - — 
 
 On Account of the Truth 
 
 XV. 8. 
 
 
 And that — 
 
 And I fay that — 
 
 XV. 9 
 
 
 • 
 
 
 For 
 
 
P R E F A C E ^^5 a Paraphrafe 
 
 For I read 
 
 Might glorify God for his Mercy 
 
 Truft — 
 
 In fome fort — 
 
 Becaufe of 
 
 Greet 
 
 ■Since the World began -~ 
 
 S On Account of Mercy obtained fhould 
 
 "i glorify God ' — ' XV. 9 
 
 Hope .- — , . XV. 12, 
 
 "With refpeiSt to a Part of you XV. 1 5 
 
 On AcGOUftt of XV. 1 5 
 
 Salute - XVI. 3, 6, 8 
 
 In the Times of the Ages XVI. 25 
 
 A PARA- 
 
^53 
 
 A 
 
 PARAPHRASE 
 
 U P O N T H E 
 
 EPISTLE 
 
 T O T H E 
 
 ROMANS, 
 
 PARTI. CHAP. I. 
 TEXT. PARAPHRASE. 
 
 I pAUL a fervmtof ^ T^AUL a Bond-fervant of Jefm Chrijf, To all 
 r Jefus Chrtjt, | call- ■--' | iby ihim invited to the Office of an ^^""^ 
 
 fi [or invited] to A Apoftle ; f and by the exprefs Com- ^!ii>>>0 
 
 be anapojile i feparated ^^„j ^^ ^^^ ^ . q^^^ feparated to the Work The Introduc- 
 
 mto the gofpel ,| ./ God, ^^ ^^^ ^.^^p^,^ ^ ^^.^^ ^^^.^^^j^ j^^ ^^.^.^^j ^^^^ tion. 
 
 2 (/F^zc/& he had pro- God the Father, the fole Author of it, (A 
 
 fnifed afore by his prophets happy Difpenfation, which he foretold he would 
 
 I in the holy fcriptures fet up by the Prophets, whom he fent to the 
 
 •^ JeiDs, I as may be feen in the facred Writings 
 
 X of 
 
 lANS 
 
154 ^PARAPHRASE upon the Part-I. 
 
 To ALL of the old Teftament ; And which relateth 3 Concerning his Son 
 
 at Rom'e'''' to ^I'S Son Jejiis Chrijl our Kina; and Governour ; | J^h Chrift our Lord, \ 
 V .-nAkI; who was of the Family and Lmeaae of David, f '^'''''^ ^^-^ made of ih feed 
 
 Thelntrodac ^g to the Bodv he affumed in the Virgin's Womb : %'D^'"'d-\ according to the 
 
 lion. ■ ^ ^ x*lfst-t* 
 
 —-But afcertained to be the Son of God i in a ^ g,;^ ^^^^^^^ ^^ ^^^^^ 
 
 glorious and convincing Manner, f as to that Son of God \ with power, f 
 
 fpiritual Part in him, which remained perfedly according to the Spirit 
 
 holy and fpotlefs under all Temptations, || by his of holinefs, \\ hy the refur- 
 
 being raifed from the Dead to univerdil Domi- reSlion from the dead. 
 
 nion. By whofe Authority I have received 5 By whom we have 
 
 the great Favour of being employed as a fpecial received favour and apofile- 
 
 MeiTcnger I to bring the Gentiles every where to A> 1 for obedience to the 
 
 the Obedience of the Gofpel, f that the Name M^ '^»'^^'<? "^^ «'^^^'^«^ t 
 
 of our Lord Jefus Chrift may be glorified in them. ^'^ ^" «^"'^- 
 
 Z The/. I. 12. ^ Among which Gentiles, to 6 Among whom are ye 
 
 whom my Commifiion extends, are you alfo, alfo, called [or invited] 
 
 already invited into the Kingdom of God by of jefus Chrijl.) 
 
 Jefus Chrift.) To all, without Exception, y To all that be in Rome, 
 
 at Rome, who are fo beloved of God, as to be beloved of God, \ called [ox 
 
 taken into his Church, | and invited to the Dig- invited] faints: -f Grace 
 
 nity and Privileges of Saints, or of God's Holy Itf rl,r/^!!j{/!"'r^"j 
 Nation, and peculiar People, -f- I Paul Ao cordi- 
 ally wifli Grace and Peace, all Favour and Feli- 
 city, from God our Father, and the Lord Jefus 
 
 Chriji. In the firft place, I fincerely rejoyce, 8 Ftrf, I thank my God I 
 
 and praife and thank my God, | in a grateful iljrough Jefus Chrijl f for 
 
 Senfe of his Mercy communicated to Mankind }ou all, \\ that your faith is 
 
 by Jefus Chrift, f on the Behalf of you all, Je'ws ^^^2 worlt'"'^^'"'^ ^^' 
 and Gentiles, || that your embracing and profef- 
 fing the Chriftian Religion, is fpoken of, and with 
 
 Joy celebrated throughout the World. [Be 9 For God is my wit- 
 
 afTured my Affedion to you is real] For God, »^A -^^om I ferve with 
 
 whcfc Kingdom I endeavour to promote with my ^fP'f''"' the Gofpel of his 
 
 whole Soul, in preaching the Gofpel revealed from f"' '^''" ""''^f '"'-^"f 
 
 TT u u • o I -1 I rrn, J ffiake mention of you at- 
 
 Heaven by his Son, knows it to be true, I That ^„ p ^ 
 
 m all mv Prayers to him, 1 never forget you. 
 
 Conftantly requefting (if poffible, I may 1° ^^^'% ^^?^C/^ ("f 
 
 now at length have a good Opportunity by the b ^■^pf'^eans now at kugtb 
 Approbation and Direction of God) to come un- 
 to you. * * * * # 
 * * * * * # 
 
 our Father, and the Lord 
 Jefus Chrijl. 
 
 I might have a profperous 
 journey hy the will of God) 
 to come unto yen. 
 
 ' For I earneftly defire to fee you, that I may n For I kng to fie you, 
 
 communicate unto 'you fome greater Degree of that I may impart unto you 
 
 fpiritual fi"" 
 
Chap. I. 
 
 Epistle to the Pv O M A N S. 
 
 155 
 
 fame f pi ritual gift, \ to the 
 end ycu may be ejlablijhed ; 
 
 12 1'kat if, I th(?t I 
 may be comforted together 
 with you, t h t^^^ mutual 
 faith of you and me. 
 
 13 Now I would not 
 have you igncrarit, brethren, 
 that oftentimes I purpofed to 
 cane unto you (hut was let 
 hitherto) that I might have 
 fame fruit among you alfo, 
 even as among other Gentiles. 
 
 14/ am debter I both to 
 the Greeks, andto the Bar- 
 barians, both to the wife, 
 and to the univife. 
 
 1 5 iSo, I as much as in 
 me is, -f I am ready to 
 preach the gofpel to you that 
 are at Rome alfo. 
 
 1 6 For lam not afljamed 
 cf the gofpel of Chrijl : \ for 
 it is the power cf God -f 
 iinto falvation, to every one 
 that belicveth, || to the Jew 
 firji, X and alfo to the Greek. 
 
 1 7 For therein the righ- 
 teoufnefs [or JUSTIFI- 
 CATION^ of God is re- 
 vealed I from faith unto 
 faith : -f as it is written, \\ 
 thejvfl by faith floall live. 
 
 18 For the WRATH 
 
 cf God is revealed from 
 
 heaven 
 
 fpiritual Knowledge, or fotne other Gift and "^^ ^'-^ 
 Endowment of the Holy Spirit, I for your Efta- at'^RoMfi!'^ 
 blilliment in the true and pure Gofpel of Chrift. L.^-^. J 
 
 1 fpeak not this, as if you only were to be ^1'/''''°'^"'' 
 
 Receivers from me ; I I expeil my Share of Bene- 
 fit from you ; and pleafe myfclf both Parties would 
 be retreilied and rtrengthened, -f- I by your fpiri- 
 tual Attainments, as well as you by. mine. For 
 
 it is proper you (liould know, my Chriftian Bre- 
 thren, that I have often purpofed to take a Jour- 
 ney to Rofite, (though I have hitherto been hin- 
 dered) that I might have fome Fruit of my Mini- 
 ftry among you alfo, even as among other Gen- 
 tiles. 1 am obliged, by my apoftolical Com- 
 
 miffion, to do what Service I can I to Gentiles of 
 all Kinds, and to People of all Ranks and Capa- 
 cities. * *■ * * * * 
 
 And it is with Regard to this Obligation, ) 
 
 as far as the Thing is in my Power and Option, -f- 
 that I am willing to preach the Gofpel even unto 
 you at Rome, the Head of the World, and chief 
 
 Seat of Human Power and Wifdom. ^ For 
 
 I am neither afraid nor afhamed to affert the Gof- 
 pel of Chrifl before the greatefh and wifefl of Men ; 
 I being perfuaded it is the mighty Effort of the 
 Wifdom and Goodnefs of God, and divinely efH- 
 cacious •^ for the Salvation of all Sorts of People 
 that believe and obey it ; II of the Jew indeed firfl, 
 to whom it was firft offered, J but not with a De- 
 
 fign to exclude any of the Gentiles. — For 
 
 therein the SALVATION, which God has mer- 
 cifully provided for a finful World, is difcovered, | 
 which is by Faith in his Goodnefs and Power, in 
 order to eftablifh in our Hearts that noble Princi- 
 ple of all righteous Aclion. -f- A true Idea of 
 which Way of Salvation you may take from the Concerning 
 Words of the Prophet, Hab.n. /\.. II The juji ^vthelooLA- 
 Faitb, Jhalllive. That is to fay, The Man who 1^°^^''^''''' 
 is pious and fincerely obedient, upon the Princi- o— !„.-s_> 
 pie of Truft in God, and patient Waiting for his Th^y 
 Salvation, ftiall be delivered and faved. — 
 the Circumftances of Mankind do fland in need ftood in need 
 of fuch a Way of Salvation :] For God has re- "f God's Mer- 
 
 J J , ,<^yioT their 
 
 A 2 vealed salvation. 
 
 r . J obnoxious to 
 [And Wrath, and 
 
156 
 
 Concerning 
 the Idol A- 
 
 A PARAPHRASE upon 
 veakd from Heaven the PUNISHMENT Avic 
 from him, as the righteous Governour of the 
 World, I to the Atheifm, Idolatry and Profane- 
 nefs, -f the Iniuftice, Cruelty and Debauchery of 
 all Sorts of Men, || who a<fl contrary to the Light 
 they enjoy, either by refufing to underftand what 
 they may, and ought to, underftand, or by not 
 living according to the Truth, which they do un- 
 derftand. [In particular, the Idolatry and 
 
 Wickednefs of the Gentiles expofeth them to the 
 Wrath of God, as being contrary to the Light 
 they enjoy j] For, though they have no written 
 Revelation, yet what may be known of God is 
 manifeft every where among them ; I God ha- 
 ving made a clear Difcovery of himfelf to them. 
 
 For his Being and Perfedions, invifible to 
 
 our bodily Eyes, I have been, ever fince the Crea- 
 tion of the World, evidently to be feen, -J- if at- 
 tentively confidered, || in the vifible Beauty, Order 
 and Operations obfervuble in the Conftitution and 
 Parts of the Univerfe, if efpecially his eternal 
 Power, and univerfal Dominion and Providence ; * 
 
 fo that they are inexcu fable : Becaufe even 
 
 while they retained the Knowledge of the true 
 God, they glorified him not fuitably to his ex- 
 cellent Nature ; ! nor with due Thankfulnefs ac- 
 knowledged him the Author of their Being, and 
 Enjoyments ; -f- But through Pride and Wanton- 
 nefs indulged idle Conceits, and falfe Reafonings, i| 
 and fo their Underflanding, unconfcionably abuf- 
 ed, was covered with a thick Cloud of Error. 
 
 Affuming to them.felves the Opinion and 
 
 Name of wife and learned Men, I they fell into 
 a lamentable Degree of Folly and Ignorance ; 
 So far as to debafe the fpiritual and incor- 
 ruptible Nature of God, by exhibiting it under 
 the Image of a corruptible Man ; | nay, of Fowl?, 
 and Beafts and creeping Things, which they 
 worftiipped as Rcprefentations of the Deity. 
 
 ^X'herefore, as a juft Retribution of this Dif- 
 
 honoiir done to God, he permitted the.m to fall in- 
 to the vileft Impurities, I the natural Effcdl of 
 a dark and corrupt Mind, -f- whereby they debafed 
 
 and 
 
 the 
 
 Part I. 
 
 heaven \ agaiiift all ungod- 
 linefs^ -f and tmrighteouf- 
 nefs of men, || who holi 
 the truth in unrighteoiijhefs. 
 
 19 Becaufe that which 
 may be hwzvn of God is 
 manifefi in them ; \ fcr God 
 hathfhewed it unto them. 
 
 20 For the invijible 
 things of him, | frofn the 
 creation of the zvorld, are 
 clearly feen, f being under- 
 wood, II by the things that 
 
 are made, % even his eternal 
 Power and Godhead ; * fo 
 that they are without exciife: 
 
 21 Becaufe that when 
 they knew God, they glori- 
 fied him not as God, \ nei- 
 ther zvere thankful ; -f but 
 became vain in their imagi- 
 nations, II and their incon- 
 fiderate heart was darkned.. 
 
 22 Profejfmg themfehes 
 to be wife, \ they became 
 foolifh ; 
 
 23 And changed the glo- 
 ry of the incorruptible God, 
 into an image made like ta 
 corruptible man, \ and to 
 birds, and four-footed beafls, 
 and creeping things. 
 
 24 Wherefore God alfo 
 gave them up to uncleannefs, 
 I through the lufts of their 
 own hearts, -'r to difhonour 
 
 their 
 
Chap. I. 
 
 Epistle to the ROMANS. 
 
 their own bodies, \\ by them- 
 felves : 
 
 25 fFho changed the 
 truth of God into a lie, I 
 and worPoipped mid ferved 
 the creature more than the 
 Creator, j who 
 for ever. || Amen. 
 
 26, 27. For tbiscaufe\ 
 God gave them itp to lile 
 (iffeSiiom : ^ for even their 
 ivomen did change the natu- 
 ral life into that which is 
 againfl nature. And like- 
 wife alfo the men, leaving 
 the natural ufe of the '^jao- 
 man, burned in their lufl 
 one toward another, men 
 •with men working that 
 which is unfeemly, || and 
 receiving by themfehes % 
 that recompcnce of their 
 error which was meet. 
 
 28 And even as they 
 did not fearch I to retain 
 God in their knowledge, + 
 God gave them over to an 
 unfearching mind, || to do 
 thofe things which were not 
 convenient. 
 
 29 Being filled with all 
 tinrighteoufnefs, fornication, 
 
 wickednefs , covetcufnefs , 
 malicioufnefs : I full of envy, 
 murders, debate, deceit, 
 malignity : 
 
 30 JVhifperers, \ backbi- 
 ters, -f haters of God, de- 
 fpiteful, II proud, boafiers, 
 inventers of evil things, dif- 
 ohedient to parents, 
 
 3 1 Without confidcra- 
 t'lon, I covenant-breakers, -f 
 without natural affeSlion, || 
 implacable, unmerciful : 
 
 and dijhonoiired their own Bodies, II by a vo- 
 luntary and fliameful Abufe of themfelves. 
 
 They CHANGED the true Nature of 
 
 God into a Lie, by falfe Reprefentations of him, 
 I and payed religious Homage and Adoration to 
 weak and contemptible Creatures, inftead of 
 worfhipping the Almighty Author of all Things, 
 "j- who is worthy of everlafting Praife and Adora- 
 tion. II And may he be praifed and honoured for 
 
 ever ! For which Reafon, becaufe they, in 
 
 their Notions and religious Inftitutions, fo mon- 
 ftroufly changed the Nature and Worlhip of God, I 
 God left them to fall into the vilefl: Lufls, and 
 moft abominable Sodomitical Pradlices ; -f whereby 
 even Women, as well as Men, CHANGED 
 the natural Ufe of their Bodies in a Manner, 
 which funk them below the very Brutes ; II re- 
 ceiving, in fuch a fhameful, and voluntary Abufe 
 of themfelves, % a Funifhment fukable to the 
 monflrous Error of Idolatry. * * * 
 
 * * * * 
 
 — : — And feeing they negleded to think and 
 SEARCH, I that they might retain a Senfe of 
 God in a due Acknowledgment of him ; -f- he 
 left them under the Mifcondudl of an UN- 
 SEARCHING, ftupid Mind, void of all Senfs 
 of Good and Evil, || to live in the Pradlice of 
 whatever is contrary to Truth and Nature. 
 
 All Places and Ranks of Men abounding 
 
 with every Sort of Injuflice, Uncleanncfs, Vil- 
 lany, Covetoufnefs, Malice : I Their Minds 
 fraught with the Principles of Envy, murther- 
 ous Paffions, Contention, Deceit, Mifchievouf- 
 nefs. -In their PraSiice Whifperers, fecretly 
 
 blading the Reputation, I Backbiters, openly flan- 
 dering the Abfent, t Haters of God, Infulters 
 of Men, II Proud, Boafters, Inventers of new 
 Arts of Debauchery, difobedient to Parents, 
 
 Ading without Confideration, or Confci- 
 
 ence, i paying no Regard to folemn Engage- 
 ments, t diverted of natural Affedion to the near- 
 eft Relations, || to Enemies implacable, to the 
 
 Wretched 
 
 Concerning 
 the Idola- 
 trous 
 GENTILES. 
 
5' 
 
 ^PARAPHRASE upon the 
 
 Wretched without Compaffion. [Into tli 
 
 Part I. 
 
 TRous"'"''" vicious State the Generality of the Heathens were 
 GENTILES, funk;] and although they were not ignorant of 
 * the Rule of Right, which God has implanted in 
 the Human Nature, (and which (hews, that they 
 who commit fuch. Crimes are dcfcrvins; of Death) 
 yet, as a further Aggravation of their Wickednefs, 
 they not only commit thefe Things themfelves, 
 hut are pleafed with, and encourage others in the 
 Pradice of them. 
 
 S^ f ■ ^Herefore, [if it be an Aggravation of 
 X Wickednefs to approve in others what 
 we commit ourfelves, to commit ourfelves, what 
 we profefledly and ftrongly condemn in others, 
 -muft be the higheft Degree of Aggravation : and 
 confequentlv,] any Man who arrogantly mounts 
 Je'ws and the Tribunal, and condemneth the Geutilei as vile 
 wkkid''(illl ^"^ unworthy of the Privileges of the Kingdom 
 equally'perilh; of God, and yet liveth in a like vicious Pradice, 
 if virtuous, condemneth himfelf, and is without all Exxufe 
 
 SvXn fhe in the Sight of God. [He may flatter him- 
 
 Laj} Day. felf, his Iniquities are of a different Sort, and will 
 come under a different Rule of Judgment, be- 
 caufe he at prefent enjoys fome extraordinary Fa- 
 vours from God :] But we are fure the Judg- 
 ment, God pafTeth upon wicked Men, ' is neither 
 partial in itfelf, nor according to their own over- 
 weening Conceits ; but agreeable to the true Na- 
 tures of Things, judging Sin to be hateful, in 
 whomfoever it is found, as being in its own 
 
 Nature hateful. How then can any Man, 
 
 who is guilty of the fame Wickednefs, which he 
 judgeth will exclude others from Mercy, be fo 
 foolilih as to reckon, I That, whatever becomes 
 of them, he however fhall efcape the Judg- 
 ment of an infinitely holy and righteous God ? 
 Or can he entertain fuch a low, unwor- 
 thy Opinion of the bountiful Goodnefs which be- 
 ftoweth the happy Advantages he now enjoys, 
 and of the Patience and Forbearance which con- 
 tinueth them, 1 as to be unfenfible that the End 
 of the Divine Goodnefs is to bring him to a re- 
 formed, 
 
 32 Who- knciving the 
 jut.gme-/it of. God., (ibat 
 they ii'bich ccnmit fuch 
 things are vjortby of death) 
 not only do the fame.; tut 
 have pleafure in them that 
 do them. 
 
 CHAP. II. 
 
 I n^Hcrefore thou art in- 
 excufable, O n2an., 
 whcfoever thou art that 
 judgefl : For wherein thou 
 jiLigeft another., thou con- 
 demned thyfelf; for thou 
 that judgeji., doji the fatne 
 things. 
 
 2 But zve are fure that 
 the judgment of God \ is ac- 
 cording to truth., againfl 
 them which commit fuch 
 things. 
 
 3 And thinkefi thou this., 
 O man, that Judgeji them 
 that do fuch things, and 
 dofl the fame, \ that thou 
 Jhalt efcape the Judgment 
 of God? 
 
 4 Or defpifeft then the 
 riches of his goodnefs, and 
 forbearance, and long fuf- 
 fcring ; 1 not knovoing that 
 the goodnefs of God kadeth 
 thee to repentance ? 
 
Chap. II. 
 
 5 But after thy hard- 
 nefs and impenitent heart, 
 trenfareji up unto thyfelf 
 ■izrath \ againft the day of 
 •ujrath, ■\ and revelation of 
 the righteous judgment of 
 God. 
 
 6 IVho win render to 
 every man according to his 
 works. 
 
 7 To them who by pati- 
 ent continuance in WE'LL 
 DOING I feek for glory, 
 and honour, and immor- 
 tality ; t eternal life : 
 
 8 But unto them that are 
 contentious, I and do not 
 obey the truth, -f but obey 
 unrighteoujnefs \ i| indigna- 
 tion and wrath : 
 
 9 Tribulation and an- 
 guijh fhall be upon every 
 foul of man that doth evil ; 
 I of the few firft, f and 
 z\^o of the Gentile. 
 
 lo But glory, honour, 
 and peace, to every man that 
 WORKE-TH good, I to the 
 Jewfirjt, t andalfo to the 
 Gentile. 
 
 P I S T L E /<? /y^g R O M A N S. 
 
 formed, holy Life ? The Goodnefs and Pa- To the un- 
 
 tience of God are intended to bring us to a re- j£'«^covert- 
 formed, holy Life ; but fuch a one maketh them ly. Concem- 
 an Encouragement and Opportunity for Wicked- '.^^^^fl^iLn. 
 ntfs : and io, through Stupidity and Obftinacy, t^^-v'->^ 
 refufing to turn from his evil Ways, inftead of 7^^" and 
 
 • 1 !• • It. /t 1 • o 1 • L Gentiles, if 
 
 improving the divine Mercy to his Salvation, he kicked, (hall 
 layeth in a Stock of Puni(hment and Wickednefs I equally perifli: 
 againft the awful Day, when wicked Men (hall i[Xeq°udV 
 
 159 
 
 hteOUS Judgment of be faved in the 
 
 Who will then im- ^"fi ^"y- 
 
 be punifhed, f and the 
 
 God openly manifefted 
 
 partially reward and punifti every Man, without 
 
 Exception, according as his Life and Converfa- 
 
 tion hath been. Upon thofe, who in the 
 
 ftedfafl: Pradice of Virtue under Trials and 
 Temptations I endeavour to prepare themfelves 
 for immortal Honour and Glory, t he will be- 
 
 ftow eternal Life : But upon fuch as ob- 
 
 ftinately and pertinacioufly difpute againft the 
 Truth, J and do not humbly and fincerely yield 
 themfelves to be governed by it, f but follow their 
 own wicked Ways, and prejudicate Opinions, II 
 
 he will infiid: moft dreadful Sufferings. [And 
 
 this is the univerfal Rule of God's Judgment j 
 namely,] Tribulation and Anguifli fliall be upon 
 every individual Perfon in the World, that im- 
 penitently worketh Evil, of what Nation foever 
 he be, 'or under what Difpenfation foever he liv- 
 eth ; I faving that thofe who fin againft a greater 
 Light, (hall receive a heavier Condemnation ; 
 f though fuch as live under a darker Difpenfa- 
 tion Ihall not efcape a proportionable Puniftiment. 
 
 On the other hand ; Glory, Honour and 
 
 Peace (hall be the happy Lot of every one who 
 pradifeth true Goodnefs, of what Nation foever 
 he be, or under what Difpenfation foever he liv- 
 eth ; I faving that they, whom God has favoured 
 with a Revelation, and to whom he has made ex- 
 prefs and fpecial Promifes, fliall have thofe Pro- 
 mifes firft, and with fome Marks of Precedency, 
 made good to them ; -f- but not to the Prejudice 
 of any other Part of Mankind. For God is the 
 Saviour of all Men, fpecially of thofe that believe, 
 
 1 Tim. 
 
i6o y^PARAPHRASE upon the Part I. 
 
 To the UN- I Tim. iv ro. For though God, in this n For there is no re- 
 
 7£;"re°t- World, by his own fove.eign Pleafure, maybe- fpe^ cf perfons with God, 
 \y. Concern- ftow his Favoufs varioufly upon his Creatures ; 
 ingFlNJL f ■ judgment, he cannot wrong them by any 
 v^"-^--^ partial Propenfity to lome more than to others ; 
 Jeivs and but will judge them fairly and equitably, accord- 
 
 Skket'ftaii '"g ^^ ^^ ^^^^ §''^^" ^^^"^ "^°^^ °'' ^^^^ Advan- 
 
 equallyperifli; tages. Thus, they, who Ihall be found to iz For as many as have 
 
 if virtuous j^^yg tranfgrefled againft the mere Light of Na- /i"'^ed without law, I /hall 
 SveTint'heture, I fl^all not come under the fame Rule with ^^/''P^'-'fi "^i^^^outlawf 
 -.-.. f,eh as have enjoyed an extraordinary Revela- tf^^:;:::^:}^^^ 
 tion; but fhall be puniftied agreeably to the in- r ^^^ /^.^^ ^ "^ 
 
 ferior Difpenfation they were under : t whilft 
 thofe who have finned againft a revealed Law, || 
 fhall be tried by that Law, and punifhed pro- 
 portionably to the Abufe of fuch an extraordinary 
 
 Advantage. (For it is by no means fuffi- 13 (For not (he hearers 
 
 cient to acquit any People before God, that thev of the law arejuft before 
 enjoy and pretend to value, the Privileges of God, \ but the doers of the 
 fupernatural Revelation: I But it is living con- la-w fhall be jupfied. 
 formably to their fuperior Advantages, which a- 
 lone will gain them the continued Favour of God, 
 
 and at laft eternal Life. [Nor doth it fol- 14 For when the Gen- 
 low, becaufe the Gentiles have no written Law, tiles, which have not the 
 that therefore they are not accountable for their ''?«', I ^o by nature the 
 Behaviour, nor puniQiable for their Sins :] For things contained in the law, 
 .ho„gh.h.yhavLowH..e„Law .l«y^e for t*/.£'».^'^^^^ 
 all that, under a Rule of Life ; and that Rule is " •' 
 
 their own Underftanding and Reafon ; | as ap- 
 peareth from hence. That fome of them adually 
 do the Things contained in the Law ; are juft, 
 temperate, kind and benevolent. Now, when 
 thus they do by Nature, the natural Powers of 
 Underftanding and Reafon, the virtuous Aftions 
 which the Law requires, f thefe honeft Hea- 
 thens, feeing they have no written Law, If 
 muft be a Law, or Rule of Adion, to them- 
 
 felves, And hereby do evidence, that God i^Whichfhew the work 
 
 has implanted in their very Nature, Senfe and of the law written in their 
 Underftanding to difcern and approve the Righ- hearts, \ their anfcience alfo 
 teoufnefs which his Law requireth, and to diflike hearmgwttncfs,-\ and ihtn 
 the Wickednefs it forbids. I Which is alfo further [f'^y ^'^'^.'^^ "^rjl 
 
 manifeft from the Force of Confcience in them; 
 
 and 
 
 ther, II acciifing or elfe de- 
 fending.) 
 
Chap. II. Epistle to the ROMANS. 
 
 1 6 In the DAY when 
 Godjhall JUDGE the je- 
 er ets of men by J ejus Chrift, 
 t according to my gofpJ. 
 
 1 7 Behold, thou art call- 
 ed a Jcuo, I and refteft in 
 the law, t and GLORl- 
 EST in God ; 
 
 i6i 
 
 t and from the Debates which arife among them To the un- 
 about Right and Wrong, || when either they ac- y^ir coven- 
 
 cufe others, or defend themfelves. Thus, as ly. Concern- 
 
 I have faid, {Fer. I2.) Divine Juftice will be im- 'g^^^^^^^J- 
 partially dilbibuted at the LAST DAT, , when ^IJ-^!,!^ 
 God by Jefus Chrift, to whom he has committed y^'-'-'\ ^nd 
 all Judgment, (hall judge, fcrutinize, ballance wkked.^'ftiall 
 and adjull thofe Things in the moral Circumftan- equalJy'periflii 
 ces of' the World, which now are Secrets to us, j[^""°"u 
 and come not under our particular Cognizance, be faved in the 
 efpecially fuch as relate to the different Difpenfa- ^"fi ^"J- 
 tions, under which any Part of Mankind may 
 live, -f- Which Secrets he will judge, not accord- 
 ing to the partial, narrow Conceits of miftaken 
 Men ; but according to the extenfive Principles of 
 the Golpel, which I preach. 
 
 ^ [ I am now fpeaking to the Je-ws ; and let To the un- 
 me freely and fiirly ifate Accounts with any one jV^r o gnf 
 of my Country- Men, who defpifes and condemns o-v--%^' 
 the Gentiles, as unworthy of the Divine Favour.] R^'-'giou^. P"- 
 You wear the honourable Name of a yew; a ^ickaijILx 
 ProfefTor of- true Religion ; the holy circumcifed ''o Title to the 
 
 Seed of Abraham : i You reft in the Law, well 
 
 1 8 And knoweft his will, 
 I and approveji the things 
 that are more excellent, -f 
 being inJlruSled out of the 
 law ; 
 
 19, 20 And art confi- 
 dent that thou thyfelf art a 
 guide of the blind, a light of 
 them which are in darknefs. 
 An inftru5ler of the fooltfh, 
 a teacher of babes, \ which 
 haft the form of knowledge , 
 arj of the truth in the law. 
 
 2 1 Thou therefore that 
 teacheft another, teacheft 
 thou not thyfelf? | Thou that 
 preachcft a man fhould not 
 Jleal, dofl thoufteal? 
 
 Divine Fa- 
 vour above 
 
 fatisfied it is a compleat Rule of Duty and Sal- other Men. 
 vation ; f you glory in the Knowledge and Wor- 
 (hip of the true God, as your God in Covenant; 
 
 You know his Will ; 1 are llcilful in the 
 
 moft excellent Points of Religion, and capable 
 of diftinguifhing exadly between Things lawful 
 and forbidden, f having been educated from your 
 
 Childhood in the Law; And, confident of 
 
 your fuperior Underftanding, you aflume the 
 Charadlerof a Guide, a Light and Inftrudler and 
 Teacher of the Gentiles ; whom you account to be 
 blind, in Darknefs, Fools and Babes in Compari- 
 fon of yourfelf, 1 who are furnilhed with the 
 whole Plan and Syftem of divine Knowledge, 
 and of the Truth contained in the Law. [Thus 
 you raife yourfelf above other Men, as the only 
 
 and everlafting Favourite of Heaven.] But 
 
 tell me ; what doth all this amount to, if yoa 
 are a vicious, wicked Perfon ? What fignify your 
 ~ " — - - ^^^ ^j^^ Office of 
 
 Y teachin2: 
 
A PARAPHRASE upon the 
 
 teaching others, if you have no Regard to your 
 own Do(Slrine ? | What the better for Preaching 
 againft Theft, if you are a Thief yourfelf? 
 
 Ski^lv-T"'' ^^ ^'^^ declaring Adultery unlawful, if you 
 
 wicked Je-jos hvc in the Pradtice of it ? I or for reprefenting Ido- 
 no Title to the latry as abominable, if you are guilty of Sacci- 
 
 Divine Fa- • -^ - ■• ' ^ ■■ & , / 
 
 vour above 
 iother Men, 
 
 Part I. 
 
 lei 
 
 * * * *- * 
 
 What Honour or Angular Favours do 
 
 you deferve, if, while you glory in the Law, 
 and your religious Privileges, I you diflionour 
 God, and difcredit his Religion, by tranfgreihng 
 the Law, and living in open Contradidion to 
 
 your Profeffion? And this is more than 
 
 Suppofition : Notorious Inftances might be pro- 
 duced of the forementioned Crimes, whereby the 
 yews of the prefent Age, have brought a Re- 
 proach upon Religion among the Gentiles^ \ as 
 well as thofe yews in former Times, of whom 
 the Prophet fpeaks, Ezek. xxxvi. 23. And I will 
 JanSlify ?ny great Name, which was profaned a- 
 nwng the Heathen, which ye have profaned in the 
 midjl of them. 
 
 I own, it is a great Advantage to be a 
 Member of the Church of God, I if you live a- 
 greeably to the Laws of it : f otherwife, if you 
 live in Difobedience to the Law of God, || your 
 being of the true Church, and under the vifible 
 Marks of God's Covenant, will fignify no more to 
 
 you, than if you were a mere Heathen. May 
 
 we not then contrariwife conclude, That a Hea- 
 then, who enjoyeth not your religious Privileges, 
 I if he performeth thofe righteous Aftions, which 
 the L:.w requireth, t fhall, notwithftanding his 
 outward Difadvantage?, be accepted of God, as 
 much as if he had been of the vifible Church ? 
 
 Nay further ; (hull not an uncircumcifed 
 
 Heathen, ia his natural State, having no other 
 Guide bnt his own Reafon and Underftanding, | 
 if he fulfils the Law by a fober and upright Be- 
 haviour, \ (li.ill not fuch an Heathen condemn 
 you, as not worthy to be called a Jew, or to 
 enjoy any longer the Privileges of the Kingdom 
 
 of 
 
 22 Thm that fay eft a 
 man fiould not mmnit adul- 
 tery, dojl thou commit adul- 
 tery? I tbott that ahhorrefl 
 idols, dojl thou commit fa- 
 crilege ? 
 
 2 3 nou that GLORI- 
 EST in the law, \ through 
 breaking the law dijhonour- 
 ejl thou God? 
 
 14 For the name of God 
 
 is hlafphemed 
 Gentiles throug 
 is written. 
 
 among the 
 you, I as it 
 
 2 5 For circumcifwn •ve- 
 rily profit eth, \ if thou keep 
 the law : f but if thou art 
 a breaker of the law, \\ tly 
 circumcifion is made uncir- 
 cumci/ion. 
 
 26 Therefore, iftheun- 
 circumcijion \ keep the righ- 
 teoufmfs of the law, ■\jhall 
 not his uncircumcifion be 
 counted for circumcifion ? 
 
 27 Jndfhallnot uncir- 
 cumcifion which is by na- 
 ture, I if it fulfil the law, f 
 judge thee, || who by the let- 
 ter and circumcifion dosi 
 tranfgrefs the law ? 
 
Chap. III. Epistle to the ROMANS. 163 
 
 of God, II who, by truftin.g to a literal,, outward '^° *^^ " 
 
 2 8 For he is not a Jew^ 
 I which is one outwardly ; f 
 neither is that circumcifion, 
 which is outward in the 
 fiefi: 
 
 29 But he is a Jew, \ 
 who is one inwardly ; + and 
 circumcifion is that of the 
 
 heart, || in thefpirit, 
 not in the letter, * 
 fraife is not of men, 
 God. 
 
 Jand 
 whofe 
 but of 
 
 CHAP. III. 
 
 TJ/'HJT advantage 
 then hath the Jew? 
 
 Circumcifion, wickedly embolden yourlelf in thej^^^/- 
 
 Violation of the moral Law. For, in the Efti- v_--./^»^j 
 
 mate of G,od, he is not a Jew, i Avho is fo only f^[^|;™;//- 
 in outward Appearance and Profeffion, f nor is wkked j,-™/ 
 true Circumcifion only a vifiblc Mark in the "°. T"'', f° ''^^ 
 
 Flefli : But he is a Jew m God's Efteem, | voJrTbove 
 
 who is inwardly pure and upright ; f and accept- other Men. 
 able Circumcifion is retrenching and mortifying 
 the inordinate AfFcftions of the Heart, || according 
 to the fpiritual Meaning of the Ordinance, "^ and 
 not according to the mere literal Account of its 
 Inftitution. * A Man of this Charafter, tliough 
 he fliines not in the Plumes of your Church Pri- 
 vileges, and makes but a contemptible Figure in 
 your Eye ; yet is he owned and approved of God, 
 and (hall be for ever happy in him. 
 
 J be 
 
 W. You fay, 'Tis a great Advantage to To the uk- 
 a Member of the Church of God yjEw^Oon- 
 \ or what profit is there of (Ver. 25.) But if Circumcifion, or our being ceming his 
 circumcifion? Members of the Church, raifes us no higher m^J2J^ 
 
 the Favour of God than the Getttiles ; if the Vir- 
 tuous among them are as acceptable as any of us ; 
 nay and condemn our N.ition too, as no longer 
 deferving tlie Divine Re?;ards ; pray tell us, 
 wherein lies the fuperior Excellency and Honour of 
 the Jew ? What are his extraordinary Advanta- 
 ges ? I Or what BenL;fit has he from his being cir- 
 cumcifed, and vefted in the Privileges of God's 
 
 People? APOS. With regard to the 
 
 Means and Motives of Obedience, no doubt, the 
 "Jews enjoy many and great Advantages above the 
 Gentiles : I the principal of which, is their being 
 intruded with the Oracles of God, the Revela- 
 tion of his Will by Mofes and the Prophets ; a 
 Treafure of ineftimuble Value, which they have 
 pofllfled, wlnle the reft of Mankind had no fuch 
 Communications from the Dc-ty. [See the Jew- 
 ifjj Privileges further di [played. Cm p. ix. 4, 5.] 
 
 JEW. Well then; I afk again : , W'l.t 
 
 ha.ve ken unfaithful, ffijall if fome of the Jewip Nation have abufed their 
 
 their Advantages, and afited contrary to their Obli- 
 
 Y 2 gations. 
 
 2 Much every way : \ 
 chiefly indeed, becaufe un- 
 to them were committed the 
 oracles of God. 
 
 3 And what ? I if fome 
 
164 
 
 A PARAPHRASE upon the 
 
 Part I. 
 
 To the UN- 
 BELIE VIMG 
 
 JEW. Con- 
 cerning his 
 Rejeftion. 
 
 gations, t fliall their Wickednefs II difanul a Pro- 
 mife exprefsly delivered in thole Oracles ; I mean 
 the Promife God made to Abraham., that he 
 would, by an everlafting Covenant, be a God to 
 him, and to his Seed after him, Gen. xvii. 7. 
 [Shall God, by ftripping the Je'ws of their pecu- 
 liar Honours, as you intimate he will, filfify his 
 Promife, becaufe fome of the ye-ws are bad 
 
 Men ?] A POS. By no means. We muft 
 
 ,ever be perfuaded and maintain. That God is 
 true ; I and that if his Promife faileth in any Cafe, 
 the Falfehood lieth on the Part of Man, and 
 ought not to be charged upon God. f This is 
 David's Senfe in PJhl. li, 4. " I acknowledge 
 " my Sin, and condemn myfelf, that the Truth 
 " of thy Promife, (2 Sam. vii. 15, 16.) to efta- 
 " blifh my Houfe and Throne for ever, may be 
 " vindicated, when thou (halt execute that dread- 
 " ful Threatening, (2 Sam. xii. 10.) that the 
 *• Sword ihould never depart from my Houfe ; 
 " which I own I have brought upon myfelf by 
 " my own Iniquity." [See a further Anfwer, 
 Chap. ix. 6~ 1 3 .] JEW. But one would 
 
 their iinfaithfidnefs \\ make 
 the faith of God ivitbotU 
 effeSi? 
 
 4 By no mems ; yea let 
 God he true, \ kit every 
 man a lyar ; f as it is 
 written. That thou might- 
 ejl be jtifiified in thy fay- 
 ings, and mighteii over- 
 come when thou art judged. 
 [Heb. That thou mayeiJ be 
 juft in thy fpeaking, or 
 what thou haft fpoken, 
 and clear in thy judging, or 
 when thou flialt judge.] 
 
 5 But if our unrighte- 
 
 think the fuppofed Unrighteoufnefs of us 'Jews oufnefs commend the righte- 
 
 fhould commend, inhance and illuftrate the 
 Truth and Fidelity of God, in keeping his Pro- 
 mife to our Forefathers. The more wicked we 
 are, the more his Faithfulnefs to his ancient Pro- 
 mife is to be admired ; I and if fo ; what {hall 
 we lay ? + Shall we bring it to this Conclufion ; 
 That G O D is unjuft in punifliing our Sins by 
 carting us off? (Here I reprefent the Reafoning 
 
 of an unbelieving Jew.) A POS. Unjuft ! 
 
 by no means ; For if God be unjuft, how is he 
 then qualified to judge the whole World ? [See 
 
 a further Anfwer, Chap. ix. 14—18.] JEW. 
 
 For if the Faithfulnefs of God in keeping his 
 Promife i is, through our Wickednefs, made far 
 more glorious, than otherAvife it would have 
 been; + pray, why (hould we Jews be blamed judged as a finner ? 
 and condemned as Sinners, for that, which- re- 
 dounds to the Honour of God? APOS. g Afid vihy C^oyounot 
 
 And why do you not draw tliis into a general fay | ^as we be jlanderoufly 
 
 Rule reported. 
 
 oufnefs of God, I what fhall 
 we fay ? -f Is God unrigh- 
 teous, who infliHeth wrath ? 
 (Ifpeak as a man.) 
 
 6 By no means, for then 
 how fhall God judge the 
 world? 
 
 7 For if the truth of 
 God I hath -more abounded 
 through my lie unto his glo- 
 ry •, ■f why yet am I alfo 
 
Chap. III. Ep 
 
 reported, and as fame af- 
 firm that tx:e fay,) f Let us 
 do evil that good may come? 
 II whofe condemnation isjtift. 
 
 9 What then ? are we 
 better than they ? I No, 
 in no wife ; -f for we have 
 before proved both Jews and 
 Gentiles, that they are all 
 under fin ; 
 
 lO As it is ivritlen, \ 
 There is none righteous, no 
 not one. 
 
 1 1 There is none that 
 nnderffandeth, there is none 
 that feeketh after God. 
 
 12 They are gone all out 
 of the way, they are toge- 
 ther become unprcfitable, 
 there is none that doth good, 
 no not one. 
 
 13 Their throat is an 
 open fepulchre ; with their 
 tongues they have tifed de- 
 ceit ; the poifin of afps is 
 under their lips. 
 
 I s T L E to the ROMANS. 
 
 Rule and Maxim, That in all Cafes we ought to 
 do wickedly, becaufe God can, one Way or o- 
 ther, turn it to his own Glory ? I An impious Sen- 
 timent which fome charge upon me ; as if, when 
 I magnify the Grace of God in pardoning Sin, I 
 advanced this Notion, f That -we ought to do Evtl, 
 that Good [God's Glory] may come of it. II For 
 which, and other malicious Oppofition to the 
 Gofpel, they fliall come under the juft Condem- 
 nation of God. \_^ee a further Jufiver, Cliap. 
 
 ix. 1 9, &c.] J E W. Well ; but have not 
 
 we 'Jeivs a better Claim than xh^^G entiles to the 
 Bleffings and Privileges of the Kingdom of God ? | 
 ABO'S. No, not at all. f For I have before 
 proved, that Jews as well as Gentiles are under 
 the Guilt of Sin ; [and confequently, that both 
 are equally unworthy of thofe Bleffings ; and, 
 now under tlie Kingdom of the MeJJiah, muft 
 equally be indebted for them to the Grace, or 
 
 Favour of God.] Which Charge may be 
 
 further proved upon the Jews from their own au- 
 thentic Writings, the Standard of their Faith and 
 Religion. I Kmg David, fpeaking of the gene- 
 ral Revolt of the People, probably in Jbjhlonfs 
 Rebellion, writeth to this Effed;, Pfal. xiv. i, 
 2, 3. " That, they were univerfally depraved : 
 
 " That there was notliing to be found 
 
 •' amongft them, but Ignorance, and Contempt 
 " of the Divine Majefty. * « * 
 
 " That the whole Nation, in a manner, 
 
 " however the whole Body of Rebels, had loft 
 " all Senfe of their Duty j and, like a Body 
 " without a Spirit, Avere become fo rotten 
 " and putrified, that it was hard to meet witlr 
 " fo much as one, that had any Senfe of Good- 
 
 " nefs in him. Again ; Pfal. v. 9, defcrib- 
 
 ing his Enemies, probably in Saul's Court, he 
 giveth this Charafter of them; '' [Their Hearts 
 " are perpetually hatching the moft malicious 
 " and mifchievous Stories,] which tliey utter. 
 " with open Mouth, gaping for the Dsftrliclion of 
 « the Innocent ; to whom, when they fpeakiiir,, 
 
 " r.nd 
 
 Concerning 
 FIRST ]aii[- 
 fication. By 
 Faith Gentiles 
 have as good 
 a Title to the 
 Bleffings of 
 God's King- 
 dom as Jevjs, 
 
i66 
 
 To the UN- 
 BELIEVING 
 
 JEW. Con- 
 cerning 
 TIR&T Jufti- 
 fication. 
 
 By Faith Gf«- 
 tilei have as 
 good a Tile 
 to the Bicf- 
 fmgs of God's 
 Kino;dom as 
 the Je^-,!. 
 
 y^ PARAPHRASE 
 
 " and put on a Shew of Friendiliip, it k with an 
 " Intent to devour them." Ag/.in ; Pfal. cxl. 3. 
 " The Slanders and Calumnies they vent a^aintl 
 '■* me, are as poifonous to my Reputation, as the 
 
 " Venom of Vipers to the Body." Again ; 
 
 Tfal. X, 7, fpeaking of fome wicked Man, or 
 Men, in Power, he faith, " whofe Mouth is full 
 " of the moft profane Cths, and Execrations, 
 " uttering all malicious, deceitful, and virulent 
 
 " Language." Ifaiah alfo, Chap.Wx. y, 8, 
 
 defcribeth the corrupt Times, in v/hich he liv- 
 ed, by fuch odious Charadlers as thefe. " They 
 " (lied innocent Blood with Eagernefs. All 
 
 upo?i the 
 
 Part I. 
 
 14 Whofe mouth is full 
 of curfing and Uttirnefs, 
 
 15 'Their fiet are fizift 
 to fhed blood. 
 
 [ 6 DeJlrn51ion and mife- 
 
 Men, or to render them miferable. 
 
 ing turbulent and vexatious they know 
 
 1 7 And the iioay of peace 
 have they not knoivn. 
 
 1 8 There is no fear of 
 God before their eyes. 
 
 19 Noiv zve hiozv that 
 u-hat things the law faith, \ 
 it faith to them who are 
 under the law : t S° t^^^-t 
 every mouth is topped, \\ 
 and all the world is made 
 
 their Adions have a Tendency to deftroy other ^y ^''^ '« ^^-^ '^eir ways. 
 
 Be- 
 not 
 
 how to live peaceably, but are always foment- 
 
 " ing Strife, and Quarrels." David again, 
 
 Pfal. xxxvi. i^ fpeaking probably of Saul him- 
 felf, the King of Ifrael, faith, " He hath no 
 " Regard to God, nor will be reftrained by the 
 " Fear of him, from doing me any Mifchief " 
 Now it is evident, all the Particulars of Ini- 
 quity, which I have here colleded out of the Sa- 
 cred Writings, I are charged upon the very Jews, 
 who enjoyed the Benefit of that Revelation, and 
 the Privileges of the Church and People of God. t 
 [Nor have tlie prefent Jeivs any jufl: Pretenfions guUfy ^g^Qye God. 
 to a better State of Morals, than that of their 
 Anceftors.] So that, by the Arguments I have 
 produced from undeniable Fads, and Scripture- 
 Teftimony, the Mouth of all Sorts of People is 
 flopped, II and the whole World, Jews and Gen- 
 'tiles, is brought in guilty before God, and ob- 
 noxious to Punifhment. And therefore it is 20 Therefore by the 
 
 true. That upon the Claim which refults from ii'crks of law, \ there Jh all 
 Obedience to Law, or a Rule of Acftion, I no n. flefh be jumf.d in his 
 Part of Mankind can be judged worthy of the -f^f^k/ / Ji« " 
 BlefTings of the Kingdom and Covenant of God, 
 before the Tribunal of his Juftice ; -f- For having 
 all finned. Law is fo far from giving them a Title 
 to Bleflings, that it only dilcovers their Sin, as 
 
 deferving 
 
Chap. III. 
 
 Epistle /<? />5^ R O M A N S. 
 
 167 
 
 21 But NO^ the 
 
 righteoufnefs [or JUSTI- 
 FICATION] o/Gedziith. 
 out laia is mmifeji, | he tug 
 witmjfeci by the law and the 
 prophets. 
 
 22 Even the nghteouf- 
 nefs [or ^jUSTIFICA- 
 T'lON] of God, I which is 
 by faith of Jefus Chriji, f 
 unto oil, and upon all them 
 that believe ; \\for there is 
 710 difference : 
 
 delei-ving of God's Wrath. But now the To the un- 
 
 Gofpel opens to us more happy and encouraging j^-^ q^^, 
 Prolpedls ; as it difcovers a Wciy of Salvation, not cerning 
 founder upon the Right and Claim, Avhich refults J^J^^"^'" 
 frcm Obedience to Law ; but upon the Grace and ' ...^---/^v_J 
 Favour of the Lawgiver, beins; provided for us by By Faith Gen- 
 the Mercy oi God ; I and is Ipoken of, and elta- gogj ^ Title 
 blifhed in tlie Law of Mofes, and the Writings of to the Blef- 
 
 the Prophets. And is no other than the Salva- Kifgdt:?rs'^'' 
 
 tion, or Interefl: in God's Kingdom and Covenant, ihejew. 
 which he hath appointed us to obtain, | through 
 Faith in the Divine Grace, taught and commu- 
 nicated to us by Jefus Chrift ; f which Salva- 
 tion is not reftrained to any one Country or Peo- 
 ple, but is open and free to all, and all are Par- 
 takers of it, who embrace the Faith of the Gof- 
 pel. p For, as to the favourable Regards of God, 
 
 there is no Difference between Jew and Gentile. 
 Seeing all Sorts of Men, Jews as well as Gen- 
 tiles, have corrupted themfelves, I and have not 
 given Glory to God by Obedience to his Will ; 
 [and therefore can, neither the one nor the other, 
 lay any Claim, in Juftice or Equity, to his Fa- 
 
 24 Being juHified freely your and Blefling.] But mull be juftified, 
 
 by his grace, \ through the or interefted in the Bleffings of God's "peculiar 
 
 ' "'' ' ''"' '^'''" Kingdom and Covenant, by his free Gift, Grace 
 
 and Mercy, i difpenfed in that Way of Redemp- 
 tion which is in Jefus Chrift : ■ Whom God 
 
 in his Wifdom hath appointed to be the Ground 
 
 23 For all have Jinned, I 
 and cotne ffxrt of the glory 
 of God. 
 
 redemption that is in Jefus 
 Chrifl : 
 
 25 fPl)om God has ft 
 forth to be a mercy-feat \ 
 
 through faith in ^^'j^^^'^^f and Mean of communicating his Mercy to a fin- 
 ^^j World, I and of miking it effedual upon cur 
 Minds, by a right Perfuafion concerning his 
 Blood ; t which happy Conftitution God has 
 erecfted to m ke known his faving Mercy, || in 
 relation to liis p-fling over the Sins which have 
 already been ccmmitted by Mankind, X during 
 the Time of his Paricnce und Forbearance, while 
 he fufpended the Wrath and Dtftrudion which 
 
 they had deferved. The Gofpel Conftitudon, 
 
 I foy, is erected in order to difplay IN THE 
 PRESENT TIME the faving Mercy of God: 
 I that he might .ppe.j: to be mercifiil and graci- 
 ous in gener..l, f and in particular, the bounti- 
 
 tul 
 
 to declare his riihteoufnefs 
 [or JUSTIFICATION ;\\\ 
 for the remifficn of fins that 
 are pa§f, J through the for- 
 bearance of God. 
 
 ifi To declare, I fav, 
 in the present: TIME 
 his rif?teouf:efs [or JUS- 
 TIFICATION'] 1 that he 
 might he jusl, -f and the 
 juHifer 
 
i68 ^PARAPHRASE upo?i the Part I. 
 
 To the UK- ful Donor of Pardon, and all the Bleffings of his juiiifier \\ of him that he- 
 
 BEHEVING -..-.. 
 
 JEIV. Con- 
 
 lELiEviNG^ Covenant, || upon any one in the World, Jew or H^veth in Jefm 
 
 cerning Gentik, who receivcs the Difcoveries of his 
 
 ZSIJ""^'' Goodnefs, which J ejus has made [or, as it is in 
 ^^ . '-^ ) Ephef. ii. 7, That he might fljeiv to future Ages the 
 By Faith Ge>i- exceed'mg Riches of his Grace, in his Kiijdnefs to- 
 
 goodt'we ^^^^rdsus, through JefusChriji.] JElP". But 27 mere zVolory- 
 
 to the Bief- thus j'ou leave nothing in ourfelves to ground Ju- ing then? I // is exchid- 
 ^"g=f ^°'i'=ftification upon. I APOS. It is true, all SJf-de- ed. f By what law ? \\ of 
 thel'L^' pendente is excluded. -^ J ElV. And pn.y, by "^^'^rks? % Nay ■, * ku by 
 what Rule is it excluded ? || Is it by the Rule of t'"' -^^^ °f f'"^^'- 
 Works, or of that Obedience which God requires, 
 and which certainly renders us acceptable to 
 him? I APOS. No; according to that Rule 
 the Donation of Bkffings hath Rclped: to fome- 
 thing in ourfelves. * But it is excluded by the 
 Rule of Faith. For when Faith in God's Fa- 
 vour is the only Condition of a Title to Bleffings, 
 Self-dependence is entirely fet afide ; and it is all 
 one whether a Man has, or has not been obe- 
 dient. Therefore, I conclude, upon the 28 Therefore we con- 
 
 Grounds I have laid down, | That all Mankind elude, I that Man is jufii- 
 may be intereaed in the Bleffings of God's King- fied by faith f zvithout the 
 dom and Covenant, only by Faith in his Fa- -^"rks of law. 
 vour, t without being obliged to plead a prior 
 
 Obedience to Law. ^And why may not any 29 Is He the God of 
 
 Part of Mankind be interefted in thofe Bleffings ? the Jews only ? \ Is He 
 Why ffiould the Jeics ingrofs God and his Fa- »'t alfi of the Gentiles? f 
 vour wholly to themfelves ? I Is he not the Crea- ^^^' °f ^^'' ^'''^'^" ''V°\ 
 tor. Father, Owner and Ruler of the Gentiles, 
 of all Mankind, as well as the Jews ? t Un- 
 doubtedly he is. For there is but one God, 30 Seeing God is one ; \ 
 
 whofe tender Mercies are over all his Works ; j who willjiiHify the circum- 
 And who, under the neAv Difpenfation, will cifion, \ \vh:\c\i\% of faith, 
 pardon the circumcifed JeuD, and beftow upon H ^^^- the mcircumcifion by 
 him the Bleffings of his Kingdom and Covenant; ^''■' ' 
 t not becaufe he is circumcifed, but becaufe he 
 embraces the Faith of the Gofpcl : II And, upon 
 the lame Account, will alfo freely give the ftme 
 
 Bleffings to the uncircumcifed G^«///^. But 31 Bo we then make 
 
 let not any imagine, I fet Law afide, or render void law through faith ? \ 
 Obedience unnecediry, by affirming, Mankind By no mans : yea, we 
 have a Tide to the Bleffings of God's Covenant ^^«^^{/^ ^«^^- 
 
 only 
 
Chap. IV. Ep 
 
 CHAP. IV. 
 
 I JJrHAT p.v.Il'xefay 
 then, that Abraham 
 our father has found as 
 pertaining to the fleflj ? 
 
 2 For if Abraham was 
 juftified by "warks, | he hath 
 
 GLORYING. -f- But HOt 
 
 before God: 
 
 3 For what faith the 
 fcripture ? \ Abraham be- 
 lieved God, and it was reck- 
 oned unto him for righteouf- 
 nefs [or JUSTIFICA- 
 TION.] 
 
 4 Now to him that 
 worketh, \ is the reward 
 not reckoned of favour •■, hut 
 cfdebt. 
 
 isTLE to the ROMANS. 
 only by Faith, or a Dependence upon Grace. \ 
 On the contrary ; the Gofpel, which I preach, 
 eftablilhes the eternal Obligation of Law, or the 
 Rule of right Aftion, and brings us under the 
 ftrongefl Engagements to the Obedience of it. 
 
 ^ ^EfV. But you fet your Argument upon a 
 J wrong Foot -, namely, the corrupt Morals 
 of our Nation : Whereas we hold all our Prero- 
 gatives above the reft of Mankind from Abra- 
 ham, who is our Father, as we have a Right to 
 the Bleffings of God's peculiar Kingdom in Vir- 
 tue of the Promife made to him. His Juftifica- 
 tion is the Ground and Rule of ours. Now what 
 (hall we make of his Cafe upon your Principles ? 
 Of what Significancy was his Obedience to the 
 Law of Circumcifion, if it did not give him a 
 
 Right to the Bleffing of God ? And if, by 
 
 his Obedience to that Law, he obtained a Grant 
 of extraordinary Bleffings, I then, according to 
 your own Conceffion, {Chap. iii. 27.) he might 
 afcribe his Juftification to fomething in himfelf, 
 or to his own Obedience: [And confequently 
 fo may we too, in his Right, and upon the fame 
 Foundation ; which will exclude all thofe from 
 a Share in God's Covenant, who are not in like 
 manner obedient, or who are not tircumcifed.] 
 •\ APO S. This doth not overthrow my Argu- 
 ment : For granting Abraham might afcribe his 
 Juftification to fomething in himfelf, it muft be 
 only in Comparifon with other Men, inferior to 
 him in Virtue ; but not with refped: to God, and 
 as he ftood before him, when he gave him the 
 
 Bleffings of his peculiar Covenant. For what 
 
 the Scripture faith, {Gen. xv. 16.) concerning his 
 Juftification, quite overthrows all Pretences to Self- 
 Dependence in this Refped. I For it is written ex- 
 prefsly ; Abraham believed God, or trufted in his 
 Favour and Goodnefs, and it was counted to 
 him for Juftification, or a Grant of .Bleffings. 
 
 Now, "when a Perfon has performed due 
 
 Obedience to a Law, I the Reward is not counted 
 
 to him as a Favour, but as a Debt, which he 
 
 Z may 
 
 69 
 
 To the UN-' 
 
 BELIEVING 
 
 JEW. Con- 
 cerning 
 FIRST Jufti- 
 fication. 
 
 By Faith Gen- 
 tiles have as 
 good a Ti;le 
 to the Blef- 
 fings of God's 
 Kingdom as 
 thejfw. 
 
A PARAPHRASE upoji 
 
 may claim as his Right ; [and Believing^ or 
 Faith, is no ways concerned in his Juftification.] 
 
 But when a Man has not performed due 
 
 Obedience, I but only exercifes Trull: in the Mercy 
 of God, forgiving and beftowing his Bleffings up- 
 on an ungodly Idolater, who has no manner of 
 Claim or Title to them ; -j- It is only in the Cafe 
 of fuch a one, that his Faith can be given as the 
 Ground and Reafon of his Juftification. [And 
 therefore, feeing Faith is affigned as the only 
 Ground and Reafon of Abraham'^ Juftification, 
 he muft: have been juftified upon the Foot, not 
 of his own prior Obedience, but of God's Mer- 
 cy.] ——Of which Way of Juftification David 
 giveth us a true Idea, Pfal. xxxii. 1,2: For he 
 there defcribeth a Way of obtaining Bleflednefs 
 quite different from the Performance of a Law, 
 and declareth the Man to be in a very happy 
 Condition, to whom God vouchfafeth fuch Jufti- 
 fication, without Refpect to prior Obedience, 
 — — When he faith, happy are they whofe 
 Tranfgreffions of the Law are pardoned, and 
 whofe Sins are covered by the Mercy of God. 
 
 Happy is the Man whofe Sin the Lord will 
 not lay to his Charge. * * * 
 
 * * * * * 
 
 ——Now, is this Happinefs of having Sin par- 
 doned, and Happinefs conferred, by the pure 
 Mercy of God peculiar to the 'Jew^ who ob- 
 ferveth the Law of Circumcifion ; I or may not 
 the uncircumcifed Gentile have an Intereft in it as 
 well as he ? -f Let us try the Cafe by the pro- 
 pofed Inftance of Abraham. We affirm, upon 
 Scripture Authority, That Faith was imputed to 
 him unto Juftification. This was his Happinefs 
 
 and Privilege. But how? Under what Cir- 
 
 cumftance was this Blefling beftowed upon him ? | 
 Was it after he was circumcifed, and with Re- 
 gard to his Obedience to the Law of Circumci- 
 fion .? t or was it before he was circumcifed, and 
 when, in that Refpedl, he was upon a Level with 
 the reft of Mankind ? || Certainly the Blefling was 
 conferred, before the Law of Circumcifion was 
 
 given, 
 
 the 
 
 Part I. 
 
 5 But to him that work- 
 eth not, I hut believeth on 
 him that jujlifieih the un- 
 godly, f his faith is reck- 
 cned for righteoufnefs [or 
 JUSTIFICATION.'] 
 
 6 Even as David alfo 
 defcribeth the happinefs of 
 the man, unto ivhcm God 
 reckoneth righteoufnefs for 
 JUSTIFICATIONjmih- 
 cut works. 
 
 7 Saying, happy are they 
 whofe iniquities are for- 
 given, and whofe fins are 
 covered. 
 
 8 Happy is the man 
 to whom the Lord will not 
 reckon fm. 
 
 9 Cometh this happinefs 
 then upon the circumcifion 
 only, I or upon the uncir- 
 cumcifion alfo ? -f For we fay 
 that faith was reckoned to 
 Abraham for righteoufnefs 
 [or JUSTIFICATION \ 
 
 10 How was it then 
 reckoned? I When he was 
 in circumcifion, -f- or in un- 
 circumcifion ? || not in cir- 
 cumcifon, but in uncircum- 
 cifian. 
 
Chap. IV. Ep 
 
 1 1 And he received the 
 fign of circumcifton, a fed 
 of the righleoufnefs [or 
 JUSTIFICATION'] \ of 
 faith, which [Jullifica- 
 tion] he had yet being un- 
 ci rcumci fed : fthi?th^ might 
 be the father of all them 
 that believe, though they be 
 not circumcifed •, i| that righ- 
 teotifnefs [or JUSTIFICA- 
 TION] might be reckoned 
 to them alfo : 
 
 12 And- the father of 
 circumcifjon, I to them ivho 
 are not of the circumcifion 
 ally, -f but alfo walk in the 
 fleps of that faith of our fa- 
 ther Abraham, || which he 
 had being yet uncircumcifed. 
 
 1 3 For thepromife \ that 
 he fhould be the heir of the 
 ■world, t was not to Abra- 
 ham, or to hisfeed through 
 Law, II but throush the 
 JUSTIFICATION oi 
 faith. 
 
 14 For if they which be 
 of law be heirs, I faith is 
 made void, -\- and the pro- 
 mife made of none effeit. 
 
 ISTLE/(?//5^ ROMANS. 171 
 
 given, and therefore could have no Reipe£t to To the un- 
 
 that. Yea, fo far was Obedience to the Jf/^^'^Con- 
 
 Law of Circumcifion from being the Reafon ofceming 
 conferring the Blelfing of Pardon and an Intereft ^iRST]n{[i- 
 in the Covenant, that he received Circumcifion 1 x-^^-v_J 
 as a Confirmation of the Pardon and Intereft in By Faith G^n- 
 God's Covenant, I which was already granted him 'g^j r-T'^i^ 
 only upon his Faith in the Promife, before ever to the Blef- 
 he was circumcifed; and conlequently, when he ^g^ of God's 
 was, in the Eftimate of the Jews, but in the th"7°wr 
 State of a Gentile, -f And by this Circumftance 
 lie is made the Father, the great Head, Rule and 
 Pattern of Juftification, to all the Gentiles, who, 
 like him, believe in the Truth and Mercy of 
 God, though they are not circumcifed ; \\ that 
 They, as well as He, might be interefted in the 
 
 forefaid Grant of extraordinary Bleffings, And 
 
 alfo, he is conftituted the Head, Rule and Pat- 
 tern of Juftification to the Circumcifion, to the 
 Jews ; I not as they obferve the Law of Circum- 
 cifion, as if that were the only Ground of their 
 Intereft in the Bleffings of God's peculiar Cove- 
 ilant ; -f- but fo far as they imitate Abrahatn'i Faith 
 in the Grace of God, || which Faith was accept- 
 ed before he was circumcifed, and of which Cir- 
 cumcifion was a Seal. For it is plain that 
 
 the magnificent Promife to Abraham, (wherein 
 his Juftification confifts, and upon which you 
 Jews bear yourfelves fo high,) I That he and his 
 Seed ftiould be the Heir, the Firft-born in the 
 World, blefled with a double Portion of the 
 Goodnefs of the common Father of Mankind,-)- 
 was not given to Abraham, or to his Seed, upon 
 a Right or Claim refulting from Obedience to 
 any Law ; || but upon the Foot of that Method 
 of conferring Happinefs, which is by Hope and 
 Truft in the Mercy of the Lawgiver. ——For 
 if none are to inherit the promifed Bleffings, but 
 thofe only who have a Right and Claim to them 
 upon the Foo: of piior Obedience to Law, or a 
 Rule of Duty ; I then Truft in the Mercy of God, 
 the Principle upon which the Promife to Abra- 
 ham ftands, Cometh to noticing, -j- and confeqaent- 
 Z 2 ly 
 
A PARAPHRASE upo7i the 
 
 ly the Promife itfelf is annulled. Becaufe 
 
 Law, or a Rule of Duty, makes no Provifion for 
 the Exercife of Mercy, or for Truft in that Mer- 
 cy, but leaves the Sinner, and would have left 
 Abraham, as he was an Idolater, expofed to Pu- 
 nishment without Hope. | It is the very Nature of 
 Law to render a Sinner liable to Punilliment. 
 For take away Law, or a Rule of Adtion, and 
 ^ there will be no Tranfgreffion [rendering the Sin- 
 ner liable to Punifliment.] For which Rea- 
 
 fon, the Promife to Abraham is grounded, not 
 upon Obedience to Law, but upon Faith in <he 
 Goodnefs of God ; ] that it might be difpenled, 
 not according to the Rules of Juflice, but by the 
 Favour and Bounty of the Lawgiver : f And fo 
 that Promife might fland upon the largeft Bot- 
 tom, and be fure to all the Seed of Abraham : \\ 
 not only to thofe who believe under the Law of 
 Mofes, l but to thofe alfo that are not under that 
 Law, who believe in God as Abraham did ; * 
 who is the Father of all that embrace the Faith 
 of the Gofpel, as we are all included in the Pro- 
 mife given to him, whether Jcivs, under the Mo- 
 faical Law, or Gentiles, who never were under it. 
 
 (According to the true Import of that divine 
 
 Declaration, Gen. xvii. 4, 5. A Father of many 
 Nations have I made thee.) He is, I fiay, the Fa- 
 ther of us all, in the Account and Purpofe of 
 him, who gave the Promife, and in whom he 
 believed, I namely, of God ; who is the mofl 
 proper and worthy Objeil of Truft and Depen- 
 dence : For being almighty, eternal and unchange- 
 able, he can even raiie the Dead to Life, t and 
 as infallibly afTure the Exiftence of thofe Things,. 
 which are not, as if they were already adually 
 in being. [And therefore can never fail of ac- 
 
 complilhing whatever he hath promifed. And 
 
 the Faith of Abraham bore an exadl Correfpond- 
 ence to the Power, and never-failing Faithful- 
 nefs of God.] For though in the ordinary Courfe 
 of Things he had not the leaft Foundation of 
 Hope, I yet he believed he fliould be the Father 
 of many Nations, -f- in the full Latitude of that 
 
 Promife, 
 
 Part I. 
 
 15 Becaufe lazv work- 
 eth wrath : I for where lazv 
 is mt, there is no tranf- 
 greffion. 
 
 16 Therefore it is of 
 faith, \ that it might be 
 by favour : f to the end the 
 promife might be fure to all 
 the feed; \\ not to that only 
 which is of the law, J but 
 to that alfo which is of the 
 faith of Abraham, * who 
 is the father of us alL 
 
 1 7 {As it is written, I 
 have made thee a father of 
 many nations) before hira 
 whom he believed, \ even 
 God, who quickeneth the 
 dead, -f and calleth thofe 
 things that be not as 
 they were.. 
 
 18 IVho againfi hope 
 believed in hope, that he 
 might become the father of 
 many nations ; -f according 
 to that which was fpoken^ 
 fo fljallthyfeedbc. 
 
Chap. IV. 
 
 Epistle /(? ^^/^^ R O M A N S. 
 
 1 9 And being not weak 
 in faith, , he minded not his 
 own body now dead, when 
 he was about an hundred 
 years old, -f neither yet the 
 deadnefs of Sarah's womb. 
 
 20 He fl agger ed not at 
 the fromife of God through 
 unbelief : \ but wasfirong in 
 faith, giving glory to God; 
 
 1 1 And being fully per- 
 fv.aded, that what he had 
 p-omifed, he was able alfo 
 to perform. 
 
 2 2 And therefore it was 
 reckoned to him for righte- 
 oufnefs [or JUSTIFICA- 
 TION.^ 
 
 23 Now it was not 
 written for his fake alone, 
 that it was reckoned to him. 
 
 24 But for us alfo, to 
 whom it fhall be reckoned, 
 if we believe on him that 
 raifed Jefus our Lord from 
 the dead. 
 
 25 TVho was delivered 
 for our offences, and was 
 raifed again for our juftifi- 
 cation. 
 
 Promife, which afTured him, his Seed fliould be 
 
 as numerous as the Stars of Heaven. And 
 
 having furmounted the Scruples of a weak Faith, ; 
 he was not difcouraged by the Debility of his own 
 Body, which, at an Hundred Years of Age, was 
 in a manner dead, as to his having an OfF-fpring : -f- 
 nor by the Improbability of Sarah'?, being a Mo- 
 ther, who had always been barren, and now near 
 Ninety, was quite pafh the ufual Time of Child- 
 bearing. Having furmounted thofe Scruples, 
 
 he did not difpute the Promife through Unbe- 
 lief; I but was llrong in Faith, giving Honour to 
 
 God, -By being fully perfuaded, that he 
 
 was faithful, and infinitely able to perform what 
 he had promifed. * * * 
 
 * # * * * * 
 
 For which Reafon, God was gracioufly pleaf- 
 
 ed to place his Faith to his Account, and to al- 
 low his fiducial Reliance upon the Divine Good- 
 nefs, Power and Faithfulnefs, for a Title to the 
 Divine Blelling, which otherwife, having been 
 
 an Idolater, he had no Right to. Nor is 
 
 this Inftance of Favour, in making his Faith a 
 Title to the Divine Bleffing, recorded in Sacred 
 Hiftory as a private Incident in Abraharns Life, 
 peculiar to himfelf alone : But it was in- 
 tended for a general Rule, and with an eye to 
 the then future Difpenfition under which we now 
 live; wherein it fliall be imputed to any of us ; 
 that is to fay, any of us fliall be entitled to the 
 Bleffings promifed to Abrahain, if, X'ks. Abraham, 
 we believe in his Goodnefs, Power and Faithfuls 
 nefs, who in raifing Jefus, our King and Go- 
 VERNOUR, from the Dead, hath given us the 
 
 ftrongeft Argument for believing in him. For 
 
 fuch is his Mercy and Love to a finful World, 
 that upon the Account of our Offences, he de- 
 livered his only begotten Son unto Death ; and 
 raifed him again, that through his Hands he 
 might beftow upon us all Bleflings, and put us 
 into the Poffeffion of eternal Life. 
 
 \ Therefore,, 
 
174 
 
 To the B £- 
 
 L I E V I N G 
 
 GENTILES. 
 Concerning 
 their Privi- 
 leges. 
 
 A PARAPHRASE upon the 
 
 f 'TpHerefore, 
 
 \_ and made Partakers of the 
 
 Part I. 
 CHAP. V. 
 
 I J^Herefore being jujlifi- 
 ed by faith, \ tve 
 have peace nxith God, f 
 tbmigh cur Lord Jefus 
 Chriji. 
 
 2 By whom alfo \ ive 
 have accefs by faith f into 
 this grace [or favour] 
 wherein we Jland, \\ and 
 GLORY in hope of the 
 gloyy of God. 
 
 3 And not only fo, hut 
 zt-e even glory in tribu- 
 lations, i knowing that tri- 
 •worketh patience ; 
 
 Gentiles are pardoned, 
 Bleffings of 
 the Gofpel, upon our Faith in the Divine Grace, | 
 we are now no more ENEMIES, bat upon happy 
 Terms with God, and may expecl the greateft 
 BlelTednefs from him, -f through the Mediation 
 
 of our Lord Jefus Chrift. By whofe Admi- 
 
 niftration in fending his Spirit, his Apoftles, and 
 other Preachers of the Gofpel, I we have been in- 
 troduced, through Faith on our Part, receiving 
 the Evidence of the Truth, -f into this State of 
 Favour and high Privileges, wherein we now 
 ftand as upon firm and lure Ground. \\ And as the 
 yews GLORY in their Advantages, fo we Ge?2- 
 tih's GLORY in Privileges offtilla more excellent 
 Nature ; particularly, in the Expedation of the 
 heavenly and tranfcendent Glory, which is brought 
 
 into a far clearer Light by the Gofpel. Nay, 
 
 moreover we can glory even in our fufFering 
 Perfecution, as redounding greatly to our Bene- 
 fit; though the Jew objedeth it againft us as our 
 Mifery : | being perfedly aflured that the Suffer- 
 ings we undergo are intended to exercife our For- 
 titude and Conftancy, in adhering to Truth and 
 Virtue under all Trials ; And fuch Forti- 
 tude and Conftancy give us an experimental Proof, 
 that we are fandified and conformed to the Cap- 
 tain of our Salvation ; I and this Proof of ourfelves 
 artimateth our Hope of the Glory of God, as 
 the beft Evidence of our being prepared for it. 
 And this Hope is fuch, as will never fail 
 or deceive us : I Seeing the Love, which God 
 beareth to us, and which will raife us to evcrlaft- 
 ing Life, -f- is abundantly afiured to our Hearts, H 
 by the Gifts and Operations of the Holy Spirit, 
 which he hath imparted to us. [His' giving us 
 his Spirit to work Miracles, to lead us into all 
 Truth, to enliven and comfort our Minds, is a 
 Demonftration he intends to bring us to eternal 
 Glory.] ——Furthermore ; [it is an Argument 
 our Chrijlian Hope will be accomplifhed. That] yet without ftrength, I in 
 when we Gentiles were liable to Perdition, and due time Chrifl f died for 
 
 unable t^e ungodly. 
 
 4 
 ence\ 
 
 And patience experi- 
 I and experience hope. 
 
 5 And hope maketh not 
 afjamed, \ becaufe the love 
 of God -j- is fJjcd abroad in 
 our hearts, \\ by the holy 
 fpirit which is given unto 
 us. 
 
 6 For when we were 
 
Chap. 
 
 7 Fcr fcarcely for a 
 righteous man will one die : \ 
 (yet pcffihly for the good 
 man foyne might even dare 
 to die.) 
 
 8 But God commendetb 
 his love tozvards us, I in 
 tlMt -dchile we were yet fin- 
 ners t Chrijl died for us. 
 
 9 Much more then, I be- 
 ing NOIF jujlified by his 
 blood, ^ we fhall be faved. 
 from wrath through him. 
 
 10 For if when we were 
 enemies, \ we wer-e recon- 
 ciled to God t by the death 
 of his Son : \\ much tnore 
 being reconciled, % we floall 
 btfaved * by his life. 
 
 II Aiid not only fo, I 
 but we even glory in 
 God, t through cur Lord 
 Jefus Chrijf, |1 by whom we 
 have now received the re- 
 conciliation. 
 
 Epistle to the ROMANS. 175 
 
 unable to help ourfelves, I Chrifl, in the Time the ^^^f^^^^^' 
 Divine Wifdora judged moft proper, f died to re- gentiles. 
 cover us to a State of Salvation, who were Idola- Concerning 
 ters, and alienated from God. [Which is an In- j.J'^.^""' 
 fiance of Love beyond all human Example.] C^-v-^o 
 
 For fcarcely would any one be willing to 
 
 lofe his own Life, to fave even a Perfon of Vir- 
 tue and Piety, were he in Danger of perifhing by 
 Fire or Water : I (Though it is poffible fuch a 
 Thing may happen ; but it mufl: be in the Cafe 
 of fingular Goodnefs: For to preferve the Life of 
 a very kind and generous Benefadlor, a Perfon, 
 ingaged by the mofl indearing Offices of Love, 
 may poflibly have Refolution enough to lay down 
 
 his own Life.) But God hath magnified his 
 
 Love to us, as furpaffirigly great, 1 in that, while 
 we were fo far from having any manner of Claim 
 to his Kindnefs, that we were a Race of profli- 
 gate Sinners, deferving of his Wrath, -j- Chrijl 
 
 died to preferve us. From whence we may 
 
 ftrongly conclude, I That being now at prefent 
 pardoned, and made Partakers of the Bleffings of 
 the Gofpel, through his Obedience unto Death, f 
 we fliall at lafl: be faved from eternal Deftrudlion, 
 
 by his Almighty Power. -For if when we 
 
 Gentiles were Enemies to God, having forfaken 
 Him, and ferved other Gods, I this happy Change 
 of State, whereby we are turned from Idols to the 
 Service and Favour of the living and true God, 
 was gracioufly provided for us, t even through 
 the Death of his well-beloved Son ; ll much more, 
 now that we are adtually turned unto God, by 
 receiving the Gofpel preached to us, may we ?.f- 
 fure ourfelves :|: v/e fliall obtain eternal Salvation * 
 by that Life and Power, to which our Lord and 
 
 Saviour is exalted. And not only, upon thefe 
 
 Grounds, may we GLOi?r in the Hope of the 
 future Glory, and the Benefit of prefent Afflic- 
 tions ; I but, [whereas the Jezvs alone, of all the 
 Nations of the Earth, were interefted in God, as 
 their God, by a fpecial Covenant- Right, and 
 therefore generally imagine, that all other Peo- 
 ple, who are not under their Law, are excluded 
 
176 ^PARAPHRASE tipon the Part I. 
 
 To the BE- from any Interefl: in him,] we Gentiles are now 
 GENTILES, upon as good Terms with God, as ever the Jeivs 
 Concerning were ; and Can GLORT \n him, as our God, t 
 leges ^"^*" being admitted into his Kingdom through Jefus 
 V_x~v--«0 Chrift, our King and Governour, |[ by whofe 
 
 Means we have received this happy Cnange of 
 
 State. 
 
 To the T 
 
 B E L I E V 
 
 jEJn. 
 
 Lavj and 
 Gi-ace ; or the 
 
 ^ In Relation to which important Affiiir of 12 Wherefore, \ c.s by 
 our being interefted in God, and reconciled to °^^ man fin entered into the 
 him by the Death of his Son, I [I have another "^orjd,^ and death by fin -^w 
 Argument to advance, whereby the Favour of "^''"^ fi ^J^ pafed upon all 
 
 c^'^fequ^mTf God in the Gofpel will appear to be free to all "^^^'J ^'' '^'^ ""^^ ^'''^' 
 
 Mam'sOf- Mankind, to be properly founded upon the Death, 
 
 alT, anTthe °^ ^^e pertedl Goodnefs and Obedience of the Son 
 
 Effefts of of God, and to be infinitely better adapted to our 
 
 (./vy/?'s obe- Salvation, than the Law, upon which the Jeiv refts. 
 
 Giencc free to ■» r ^^ *j 
 
 ALL. To this Purpofe] let it be obferved, That by one 
 
 Man, Adam, Sin entered into the World ; he be- 
 gun Tranfgreffion ; -f- and, thro' his one Sin, Death 
 alfo entered into the World ; |1 and fo, in this 
 Way, through his one Sin, Death came upon all 
 Mankind, % as far as which all Men are Sufferers, 
 
 thro' his Difobedience, [That Men are fub- 13 For until the law \ 
 
 jedl to Death, not from their own perfonal Sins, > ^^J in the world : -^ but 
 but from the Sin of Admn, I thus prove.] Be- > " «^^ imputed \\ when 
 fore the Law of Mojh was given, and therefore ^^"^ " "°^ '"^ ^""S- 
 while the Law, which threatens Tranfgreflion 
 with Death, was not in being, | Men, it is true, 
 were guilty of various Sorts of Sin, f But thofe 
 Sins of theirs were not the Reafon of their com- 
 mon Mortality : Becaufe, whatever Sin may de- 
 ferve, it is not taxed with the Forfeiture of Life, (| 
 when LAW, or the Conftitution which alone 
 fubjedls the Sinner to Death, is not in being. 
 
 And yet Death, all the long Space from 14 Neverthelefs death 
 
 Adam to Mofes, had an uninterrupted Dominion reigned from Adam to Mo- 
 
 ' Gver Mankind, | even over thofe who did not fin, fes, I even over them that 
 
 as Adam did, againft LAW, making Death the ^'''^ »°^ M^^ ^ter the 
 
 Penalty of their Sin: Becaufe, during that Period, ^'^"'1^ °f ^dam'^ tranf. 
 
 Mankind were not under LAJr. f [And flf 'A-"^ ?! " f ^''' 
 ,v r .. ., , riivTj-j tern of him that IS to come, 
 
 therefore it is evident, that every fingle Man did 
 
 not, in this Manner, forfeit his Life for himfelf ; 
 
 but 
 
Chap. V, 
 
 Epistle to the ROMANS. 
 
 177 
 
 15 5«/ mt as the of- 
 fence^ fo aljo is the free 
 gift. I For if through the 
 o^ence of sne^ the many be 
 dead j -f mncb mere the 
 grace of God, \\ and the gift, 
 which is through the grace 
 of one man, Jefus Chrifi, % 
 hath ABOUNDED unto 
 the many. 
 
 1 6 J»d Met as k Wis by 
 me that fmned, fo is the 
 ■ gift ; I for the judgment 
 ■was from one offence f to 
 condemnation j || ht the free 
 gift is from many offences | 
 mtdjiflification. 
 
 1 7 For if by sne matins 
 offence death reigned by 
 one \ I much mors they whs 
 receivi the AB&yNDiNO 
 ef grace, f and of the gift 
 of righteoufnefs for JUS> 
 tmCATJON,) 
 
 reign in life by m JSj 
 Chrifi. 
 
 \ 8 Therefore as by the 
 
 offence of one [Judgment 
 
 came] 
 
 but Life was forfeited by one general, common To the us'- 
 Caufe, viz. by the Sin of ^^^w.] Between the j^'^^^""" 
 Effeds of vvhofe Tranfgreflion, and the Effcdlsof '.-y^v-v_> 
 bis Obedience, wjio was to come into the World ^r^^f ^"(fr fhe 
 for the Redemption of Mankind, there is a Cor- Coniequentof 
 
 refpondence. Not that the Effeds of the '^'^"'"^^ of- 
 
 TranflreJJton, and oi the Grace of God in a/v/ J^'^/^Jthe 
 fo correlpond, as to be exadly of the fame Ex- Eftedis of 
 tent. By no means. I For if the many, that is, all J^tn'^'f j^'to 
 Mankind, are made fubjed to Death through the all. 
 TRANSGRESSION of one Man, f we may 
 ftrongly conclude, That the Grace of God, (| 
 and the Donation of Benefits grounded upon the 
 BENEVOLENCE and JVORTHINESS 
 of one Man, that great and moft excellent Per- 
 fonage Jesus Chrjst j J do abound and over- 
 flow to the many, that is, to all Mankind, be- 
 yond the mere Reverfing of the Confequence of 
 yldam's^xn. -=— -Again; the Grace of God in 
 Cbriji, as to it§ Obje^ and End^ is not confined to 
 fo narrow a Compafs as that, which was occa- 
 fioned by the one Tranfgreflion. I For the judi- 
 cial Ad, which follow'd Adam\ Sin, took its 
 Rife from bis one Offence alone, t and ter- 
 minated in Condemnation f || But the free Gift of 
 God in C^r//?' takes its Rife alfo from the many 
 Offences which Men, in a long Courfe of 
 Time, have perfonally committed 1 X and its pro- 
 per End and Tendency is to accomplish the mofl 
 perfed Jtijiifkation, by fetting them quite to 
 Rights with' God, both as to a Conformity to 
 the Rules of Righteoufnefs, and as to the Blef- 
 fing, eternal Life. =—- «[There is no Difficulty 
 in admitting this.] For if, through the Lapfe of 
 one Man, Death wai exalted to reign over Man- 
 kind } I how much more (hall all they who re- 
 ceive, who clofe with, and improve, the redun- 
 dant Grace, overflowing in a rich Provifion of 
 Means, t' and the free Grant of Life and Salva- 
 tion ; II how much more ihall they be exalted to 
 reign in eternal Life thro' the one great and raofl 
 excellent Perfonage, Jefm Chrifi, =™[Thus it 
 is true, That all Mankind are fubjeded to Death, 
 A a not 
 
y^PARAPHRASE ubon ths 
 
 Part I. 
 
 iazy and 
 Grace ; or the 
 
 Chrijt'i Obe- 
 dience free to 
 
 not through their own perfonal Sins, but the 
 one Offence oi Adam ; and thus it is true alfo, that 
 the Grace of God, founded upon the Obedience 
 of 'J ejus Chrift, overflows in Benefits for our Sal- 
 Confequentofvation, far beyond the Confequence of that Of- 
 A(ia7n's. Of- fence, or the mere Reverfing of the Mortality, 
 ATL,"rndthe^^hich that Offence brought upon Mankind. 
 EfFeds of Thefe Things being eflablifhed, I return to my 
 firfl Purpofe and Argument in the 12th Verfe. 
 I fay then, with Refpedl to the Affair of our Re- 
 conciliation, or Change of State, through the 
 Death ofChrift, that it muft be allowed to reach, 
 in a Senfe, to all Mankind ; not only to the 
 Jews, but alfo to the Gentiks.'] For fince upon 
 the Account of one Man's Offence, the Sentence 
 of Condemnation extended unto all Men ; I it muft 
 be true and fit, that the Revoking that Condem- 
 nation, by the Righteoufnefi of one, fliould like- 
 wife extend to all Men, to deliver them from the 
 common Mortality, to which they were adjudg- 
 ed, and to reflore them to Life at the Refurrec- 
 tion. [Which, next to a Life of Obedience in 
 this World, is the firft, and fundamental Step in 
 
 the Gofpel Salvation.] For, as upon the 
 
 Account of one Man's Difobediejice, Mankind 
 were judicially conflituted Sinners, that is, fi/b- 
 jeBed to Death by the Sentence of God, the 
 Judge : I So it is proportion ably right and true, 
 that, by the Obedience of one, JVIankind fhall be 
 judicially conftituted righteous, by being raifed to 
 Life again. [And not only fo, but, according to 
 my Argument in the 15th, i6th, and 17th 
 Verfes, all Mankind have, at prefent, a Right to 
 the abounding Grace of the Gofpel, and upon 
 their receiving and improving it, to Eternal 
 
 Life.] [Thus the Grace of the Gofpel 
 
 provides a Way of Salvation in every Refpedl com- 
 pleat. Not io the Law of Mojes, taken in Con- 
 tradiftindion to the Gofpel. In vain the Jew 
 hopes to obtain Deliverance from Death, and the 
 Poffeflion of eternal Life by that Law. Its ab- 
 furd to fuppofe, it gives him any Advantage, in 
 that Refpeft, above the Gefitik. So far from 
 
 that 
 
 came] upon all men /o 
 
 cofidemnaticn : I even fo by 
 the righteoufnefs of one [the 
 free gift camel ttpun all 
 MEN unto juftif.cation of 
 life. 
 
 l.a\v and 
 Grace. 
 
 1 9 For as hy one man's 
 difohedience the many were 
 made /inner s :\ foby the obe- 
 dience of one fhall the many 
 be made righteous, [or be 
 juftified. 
 
 20 But the law entered, \ 
 that the offence might a- 
 bound : f But ivherefin a- 
 bounded, grace did much 
 more abound : 
 
chap. VI. 
 
 Epistle /^ /y^^ R O M A N S. 
 
 179 
 
 21 That as fin hath 
 reigned by death, V even fo 
 might grace reign -f- through 
 righteoufnefs [or JUSTI- 
 FICATION] unto eternal 
 M^-, II h J^h^ Chrin our 
 Lord. 
 
 CHAP. VI. 
 
 I J/f/" HAT Pall we fay 
 '^ then ? I Jhall we 
 continue infm, f that grace 
 may abound ? 
 
 2 By no means : | how 
 /ha/lwe that are dead to fin, 
 live any longer therein ? 
 
 that, That] the Law was introduced for a while, To the un- 
 among a fmall Part of Mankind, | that fuch O^-^ews.^^'^ 
 ferxe, as Adam's was, might abound. [For the '..^'^/'-vj 
 Law fentenced thofe who were under it to Death ^^^ ^""^ 
 for every TranfgrefTion. And thus the Offence 
 \vith the Penahy of Death annexed to it, which 
 before the LAW was but one, namely, the Sin 
 oi Adam, by the Z/tfiy ABOUNDED, wasincreafed 
 and multiplied to be as numerous as all the Tranf- 
 greflions of the Law, which the fews were guil- 
 ty of.] -f- On the contrary, it is the glorious Na- 
 ture and Efficacy of GRACE to be fuperior to 
 botli Sin and Death. Where S i n abounded^ 
 Grace hath vmch more abounded; hath fuper- 
 abounded; it has extended its falutary Influences 
 quite beyond the condemning Power of Sin ; ei- 
 ther the firft Sin of Adam, or the many Tranf- 
 greffions of the fei£s under the Law, refcuing 
 the condemned Sinners out of the Jaws of Death. 
 
 That as Sin, through the Law, hath been 
 
 fet upon its Throne by Death, which is its Power 
 and Dominion over us; I fo the Divine Grace 
 might be placed upon its oppofite and fuperior 
 Throne t through the Gofpel, or Grant of Sal- 
 vation unto eternal Life, II which Grant of Salva- 
 tion is conferred through Jefus Chrift our King 
 and GovERNOUR, and will be executed and 
 compleated by him. 
 
 PART II. 
 
 f /^ENTILE.] But if, as you argue, we are To the be- 
 ^^ juflified, or have the Sins of our Heathen Q^NTfLES 
 State pardoned, and are taken into the Kingdom Concerning * 
 and Covenant of God, not for any Works ofSanftityof 
 Righteoufnefs we have done, but by the free and <^^,^i-rv^>^ 
 undeferved Grace of God, Vv-hich is magnified by 
 its Triumphs over Sin and Death ; may we not 
 conclude, I That our Continuance in Sin, now 
 that we are taken into the Church, will be fo far 
 from working our Deftrudlion, f that on the o- 
 ther hand, it will ferve to illuftrate, and increafe 
 
 the Riches of the Divine Grace ? APOS. 
 
 Nothing can be more remote from the Doftrine 
 A a 2 I have 
 
i8o 
 
 To the B E- 
 
 1. 1 F. V I N G 
 
 GENTILES. 
 Concerning 
 ^anftity of 
 Life. 
 
 A PARAPHRASE upon the Part II. 
 
 I have laid down than this Conclufion ; nothing 
 more inconfirtent with the Difpenfation of the 
 Grace of God in Chrifi. \ How can any Man ima- 
 gine, the Gofpel allows us to continue in a wick- 
 ed Life, when by its Principles and Obligations, 
 we are fet at the greatefl Diftance from all Ini- 
 quity ; even as fir as the Dead are feparated from 
 
 all Society with the Living ? [Baptifm is the 
 
 Ordinance by which your Juftification, or your 
 Pardon and Admiffion into the Kingdom of God, 
 is fignified and fealed. And I cannot fuppofe any 
 Chriftian Convert is ignorant of its Nature and 
 Defign.] You muft know, | that all who by Bap- 
 tifm take upon them the Profeffion of Chriftianity, 
 or are baptized into J ejus Chriji, f are thereby 
 
 obliged to be conformed to his Death. By 
 
 Baptifm then we are laid in the Sepulchre with 
 Chriji, I to fignify our being dead to the World 
 and the Flefti ; f with this further Intent, That 
 as Chriji was raifed from the Dead, by the Power 
 of the Father, II fo we alfo from thenceforth 
 fliould enter upon a new Life of Obedience and 
 
 Holinefs. For [as the Twig, by being firft 
 
 dead to the old Trunk, whence it is cut off, is 
 grafted into a new Stock, and receives from it a 
 new Life, and, in Union with it, grows up into 
 a fruitful Tree ; fo] if we Gentiles have in Bap- 
 tifm been grafted into Chriji, and vitally united 
 to him, I by a Conformity to his Death, or by 
 being dead to the wicked Heathen World, [from 
 which we are feparated,] t the natural Confe- 
 quence is, that we fhall grow up in him, || and 
 bear a Conformity to his Refurredlion, being ani- 
 mated to a new and moft excellent Courfe of 
 Life. ——To underftand this aright, you muft 
 know, I that Chriji gave himfelf for our Sins, that 
 we might be delivered from this prefent wicked 
 World ; and therefore, when you confider him 
 as crucified, and put to Death, you may take in Jhouldmt ferveftn. 
 this Sentiment, That our Heathen State was, at 
 the fame Time, put to Death ; t with this View, 
 that the whole Body of Sin in all its various Lufts, 
 sind corrupt Pradices being deftroyed, || we Ihould 
 
 from 
 
 3 Know ye not, \ that 
 fo many of us as were bap- 
 tized into Jefus Chrifi, f 
 ■were baptized into bis death? 
 
 4 Therefore -jue are bu- 
 ried with him hy baptifm \ 
 into death : -f that like as 
 Chrifi was raifed up from 
 the dead by the glory of the 
 Father, || even fo we alfo 
 fhould walk in newnefs of 
 life. 
 
 5 For if we have beett 
 planted together I in the like- 
 nefs of his death : f we fhall 
 be alfo \] in the likenefs of 
 his refurreition. 
 
 6 Knowing this, I that 
 our old man is crucified with 
 him, -f- that the body of fin 
 might be deltroyed, \\ that 
 HENCEFORTH we 
 
Chap. VI. Epistle to the ROMANS. 
 
 7 For he that is dead, I 
 is juflified from fin. 
 
 8 Now if we he dead 
 with Chrijl, zte believe \ 
 that we fhall alfo live with 
 him : 
 
 9 Knowing that Chriji 
 being rai fed from the dead, 
 dieth no more ; I death hath 
 no more dominion over him. 
 
 I o For in that he died, 
 he died unto fin I once : ■\ 
 but in that he Ivveth, he 
 liveth unto God. 
 
 II Likewife reckon ye 
 sjfo yourfelves \ to be dead 
 indeed unto Jin ; i" but alive 
 unto God II through Jefus 
 Chrij} our Lord. 
 
 11 Zf/ not fin therefore 
 reign in your mortal body, \ 
 that ye fhould obey it in the 
 lujls thereof. 
 
 1 3 Neither yield ye your 
 members as infiruments of 
 unrighteoufnefs unto fin : i 
 but yield yourfelves unto 
 God, t as tbof that are a- 
 Iwe 
 
 i8i 
 
 from henceforth, in our Chriftian State, be quite "^^ ^^^ « =- 
 
 difingaged from the Servitude of Sin. And gentiles, 
 
 he alone, who is thus mortified to Sin, ! is de- Concerning 
 livered from both the governing and condemning Sandity of 
 
 Power of it, For this is the Faith and Hope ^_x-v'-vJ 
 
 of the Gofpel, which we have embraced ; That 
 if we thus die unto Sin, as Chrift did, I our Con- 
 formity to him will be carried on, not only in a 
 Life of Obedience, but alfo in that Life of eternal 
 
 Glory, of which he is now polTelTed. For 
 
 we know that Chrijl is fo raifed from the Dead, 
 as never to die any more ; I Death fhall have no 
 
 Dominion over him henceforth for ever. For 
 
 the Death which he died was a Dying unto Sin. 
 He died that he might be without Spot and 
 Blemish ; that in him there might be no Sin, no 
 Guile, no Deviation from Righteoufnefs and 
 Truth. I And this his Dying unto Sin was but 
 once for all, never in the fame Manner to be re- 
 peated : t but the Life he now lives, is immor- 
 tal } happy in the Favour of God, and wholly 
 
 appropriated to his Honour and Service. In 
 
 Correfpondence to this Death and Life of our Sa- 
 viour, the juft Notion, which you Chriftians, on 
 yoitr Part, ought to have of your prefent State 
 and Obligations is this ; namely, That you are 
 quite dead with rcfpedt to Sin : dead for ever to 
 the Pride and Vanity of the World, to Falfe- 
 hood. Malice, Luft, and all Unrighteoufnefs ; 
 •f- but yet alive in the nobleft Senfe, as you 
 live to the Honour and Service of God, in 
 Hopes of living for ever with him in Glory, 
 il according to the Laws and Grace, which he 
 hath eftabliOied in Jefi/s Chrijl, our King and 
 GovE R N ou R. Upon thefe Principles there- 
 fore, I exhort you to live, and not to fuffer Sin 
 to have a governing Power in your mortal Bodies, 
 I by yielding Obedience to it, in gratifying the 
 Appetites of a corruptible Mafs of Flefh. Nei- 
 ther addi(ft yourfelves to the Service of Sin, by 
 employing the Parts and Powers of your Bodies 
 as Inftruments in executing wicked and unrighte- 
 ous Deeds : I But confecrate yourfelves to God, -f- 
 as thofe that are rifen from amongft the Heathen, 
 
 dead 
 
A PARAPHRASE upon the Part II. 
 
 dead in Trefpafles and Sins, to a new and Divine //'w from the dead -, || and 
 Life, II and employ your Members in worlcing your members as injlruments 
 Righteoufnefs, + which is agreeable to the Will of righlcoufneJsXunioGod. 
 and Nature of God, and fitteth you for the En- 
 joyment of him in eternal Life. [And let 14 For fin fhall not have 
 
 not the Sin, in which you have heretofoi"e been dominion over you : \ for ye 
 involved, or your natural Frailty, difcourage you are not under the law, f 
 from complying with this Exhortation :] For, [it ^«^ under grace. 
 in good earneft you endeavour to mortify] Sin, 
 [it] (hall neither reign in your Hearty at prefent, 
 nor fubjeifl you to Death hereafter : I For you are 
 not brought under the weak and lifelefs Difpenfa- 
 tion of the Law, which condemns the Sinner, 
 witliout any Relief or Hope ; t but you are un- 
 der a Difpenfation of Grace, or Favour, which 
 invites to Repentance, promifes Pardon, furniflies 
 a plentiful Supply of prefent Help, and brings in 
 the Hope of a future glorious Immortality to en- 
 
 -courage Obedience. Andean any one fo far ^5 I'^hat then? fhall 
 
 miftake this happy Difpenfation, as to make it a "^^fi^^ ^^'^'"fi "^^ ^^^ «°^ 
 Reafon for continuing in a finful Courfe ? When ''■»'^''' i^-^ ^^'^^ ^«^ ^nder 
 nothing is more diiagreeable to the Nature and ^^'^'- ^y "' '~''^^»'- 
 End of it. [The Grace of God is illullrious in 
 taking off the Condemnation of Death, and in 
 conferring upon us the moft happy Privileges j 
 not to make us fecure in Sin, but to deliver us 
 from the Servitude thereof For, if we choofe to 
 continue ftill under the Power of Sin, by lead- 
 ing wicked and ungodly Lives, notwithftanding 
 all the Riches of the Divine Grace, we fliall 
 
 perifh eternally.] You will eafily conceive, 16 Knozo ye not, that 
 
 that what governs our Hearts and Adiions is our to whom ye yield yourfekes 
 Mafier, and we are its Slaves ; and the Slave muft fer-vants to obey, his fer- 
 fare juft as the Mafter is, to whom he is fold. | ^'f ^^ y^ f^ ^° '^^■""» y^ 
 
 Therefore, if you addift yourfelves to Wickednefs, S "!/ ^yf^'^^f 'f/" "^^^ 
 p • -(it CL i 1 1 • death, -f or of obedience un- 
 
 1 V^'^^t^:; and you have nothing to ex- to righteoufnefs \pr^^^^T^- 
 ped but DEATH, t On the contrary, if you fjcation.] 
 tender your Service to the Obedience of the 
 Gofpel you profefs, that is your Mafter, and you 
 
 are fure of eternal 5^1/ F^T/O A''. And 17 But God he thanked, 
 
 thankful lliould you be to God, that you, who that ye were the fe-nants of 
 once were the Slaves of Sin, are now removed >' ' \"-Ky' ^""l"' "^"^i 
 into the Service of an infinitely better Mafter, I by f'"'''" '^'' ^''■'' '^'"'^ '"""^^^ ' 
 
 obeying 
 
Chap. VI. Ep 
 
 of doBrine into •which you 
 zvere- delivered. 
 
 1 8 Being then made free 
 from fin, \ye became thefer- 
 vants of rightcoufnefs. 
 
 19 (I fp'^k (ifter the 
 manner of men, becaufe of 
 the infirmity of your flefij :) 
 for as ye have yielded your 
 tnembers fervants to unclean- 
 nefs and to iniquity, unto 
 iniquity ; I even fo NOJV 
 yield your members fervants 
 to righteoufnefs t unto holi- 
 nefs. 
 
 20 For ivhen ye were- 
 the fervants of fin, ye were 
 free from righteoufnefs. 
 
 2 I J-nat fruit had ye 
 THEN in thofe things, 
 whereof ye are NOfV a- 
 Jlmned? I For the end of 
 thofe things is death. 
 
 22 But NOW being 
 made free from fin, I and 
 become fervants to God, -f 
 ye have your fruit unto holi- 
 jiefs, II and ther end ever loll- 
 ing Itfe. 
 
 IS TLE /^ //^^ ROMANS. 183 
 
 obeying or receiving, fincerely that Type, Mould J°^J',^^^^- 
 or Stamp of Doftrine, under the Impreffion of gentiles. 
 which you were put, when you took upon you Concerning 
 
 the Proteffion of Chriftianity ; When being J;';^^ '^ °^ 
 
 fet at Liberty from the Service of Sin, I ye were L.^^/-v_^ 
 taken into the Service of Righteousness, and 
 
 thc7t became your Mafter. (I make ufe of 
 
 this Metaphor of a Slave's paffing from one Maf- 
 ter to another, well known to you Romans, the 
 better to convey my Meaning to your Under- 
 landings, which are yet weak in thefe Matters, 
 being more accuftomed to carnal and earthly 
 Things, than to thofe which are fpiritual.) For 
 as you have formerly, in your Heathen State, like 
 Slaves v^aited and attended upon Sin, having 
 your bodily Members in readinefs for Unckannefs 
 and Iniquity, to be employed in all Manner of 
 Iniquity : I So now, in your Cbrijiian State, you 
 ought to prefent the Service of your bodily Mem- 
 bers to another Mafter, even to Righteous- 
 ness, t that you may attain the true Perfedtion 
 and Glory of your Nature, by conftantly apply- 
 ing and appropriating your Faculties to the Love 
 and Pradice of Sobriety, Honefty and Godli- 
 
 nefs. [This was not your happy Condition 
 
 before you embraced the Gofpel :] For when 
 you were the Vaflals of Sin, you were free 
 from Righteousness, you were noi: in the 
 
 Service of that honourable Mailer. And 
 
 pray, reflect ferioufly ; while you were in the 
 Service of Sin, what Fruit, what Comfort, 
 what Improvement of your Minds in any real Ex- 
 cellency, had you from thofe Works of Unclean- 
 nefs, of which you are now juftly afnamed ? I I 
 lay, what, prejhtt Benefit did you reap ? For, as 
 to the future Confequence of fuch a Courfe of 
 Life, I do affure you, and you are by the Gof- 
 pel taught to underftand, that it is eternal Death. 
 
 But now, you have embraced th. Gofpel, the 
 
 Cafe is happily altered ; ?ioiv being manumifs'd, 
 or fet free from the Slavery of S /A^, I and ha- 
 ving entered ycurfelves into the Service of GOD, 
 t the prejhti Advantage is the Improvement of 
 
 VOUi- 
 
Sanaity ol 
 Life. 
 
 184 ^PARAPHRASE upon the Part It 
 
 To the BE- your Minds in the Love and conftant Obedience 
 
 GEmiLES. of Truth, in Conformity to the Will of God, |i 
 
 Concerning and the fitture Confequence is everl-.Tting Life, a- 
 mong bleffcd Spirits in the heavenly Kingdom. 
 
 For the Wages which S IN, that cruel 2 3 For the images of fin \ 
 
 Mafter, payeth to thofe who continue impeni- ''^^ death: ■]■' but the gift cf- 
 tently therein, I is Death, or Deftrudion : f God\setermllife,\\througtt 
 But Eternal Life is the noble Donative, or J'f'^iChriJl our Lord. 
 Bounty, which GOD beftows upon his Ser- 
 vants, II according -to the Conflitution eftablilhed * 
 in our King and Governour, J e fits ChriJi. 
 
 -^ ^ CHAP. vir. 
 
 f Ty^NOW ye not. Brethren, (for I am i V' NO IV ye not, he- 
 
 j\^ nowfpeaking tothe 7JS/F5, who un- ''^?'^«. {for J fpeak 
 
 derftand the Law of Mofes,) I that the Law hath ^'> /'''*>' /^'^' -^/"^ ^^'^ ^f^i 
 
 Dominion over a Perfon. and obliges him to be l/^^'/^-'^' (b^ ^^"^ 'f^ 
 
 *:,.,, . , , y- 1 • /• ura • • dominion over a man, •]• as 
 
 lubje.fl to It, t only fo long as it fubfifts, or is in j^„^ ^^ -^ ^-^^^^^ 
 
 Force. [To explain my Meaning by a fami- 2 pgy ^/j^ ^^j^an which 
 
 liar Inftance :] a married Woman is bound by hath an hujband, is bound 
 
 the Law to her Husband while he liveth j I but by the law to her hujband fo 
 
 when her Husband is dead, t A^e is dilcharged long as he liveth : \ but if 
 
 from the Law, which obligeth her to matrimo- the hujband be dead, ^ Jhe 
 
 nial Fidelity * * * * " ^""^^^ f^°^ ^^^ ^"^ "/ 
 
 * ^* * * * * her hujband. 
 
 ——So then, if while her Husband liveth, flie 3 ^0 then, if while her 
 
 becomes another Man's Wife, {he incurs the hujhani liveth, fhe be mar- 
 
 Charafter of an Adulterefs: 1 But, when her ^'^f,/" ftj.er wan, Jbe 
 
 Husband is dead, Oie is free from the Law, t^i^Vfi 7 if'fj 
 
 which confineth her Affe^ion and Duty to him ^i^^^t^t^^!^ 
 
 alone ; f and is no Adulterefs, if ihe marneth ano- y^ ^^^^ ^^ .^ „^ adulterefs, 
 
 ther Man. * * * * ^^^^^^ ^^ ^^ ^^^^.^^ ^^ 
 
 * * * * * fifj^i^gy fff^^^ 
 
 = In the fame Manner, my Brethren, the 4 Wherefore, my brc- 
 
 Law, which was once, your Husband, is dead^^ thren, ye alfi are becms 
 
 and you are quite difingaged from it, I by f^«,^ to the laxo \ by the 
 
 Chrift's affuming a Body, and through his hfiofOmJls'Uhatye 
 
 Death aboliOibg W and -fequen|y the f ^t^-rlT^^ 
 
 Law too, as it fubjeded you to Death } t That ^^r^ ^^^ ^,^^^ ^ ^^^^ ^ 
 
 you might, without being charged with Difat- (houU bring forth fruit mio 
 
 fedion, be married to another Husband, || even God. 
 to Chrifi, and fubjedt yourfelves to his Dominion, 
 who is rilen again from the Dead, and thereby 
 iiath given Affurance to all Men, that Death, the 
 
 Curfe 
 
Chap. ViJ. 
 
 5 For whtn we tvere in 
 the flelh, I the motions of Jin 
 which were hy the law, -f 
 did work in our members, to 
 bring forth fruit unto death. 
 
 6 But NO IV we are 
 delivered from the law, \ 
 that being dead wherein we 
 were heldf; that we fhould 
 ferve in newnefs offpirit, \\ 
 and not in the oldnefs of the 
 letter. 
 
 *j What fhall we fay 
 then ? is the lawftn ? ! By 
 no means. Nay, I had not 
 known fin, but hy the law : 
 -f- for I had not known luji, 
 I! except the law had faid, 
 1'houjbalt not covet. 
 
 p I s T L E /o //j.' R O M A N S. 185 
 
 Curie of the Law, is abol idled ; + that, under To the be- 
 tliis encouraging Hcfe, we might bring forth the jEirs. 
 Fruit of fuch holy Aftions, as will fecure to us Concerning 
 the higheft Glory' and Happinefs in the Favour ^'"2!!S°^' 
 
 of God. .[And this to yon J E^S, in:M...dif- 
 
 particularJ is a moft defirable and wm'/Z^ry Change ^■'^"■g*^':'/™'" 
 of State:] ror under the Law, when we were j. Moral state 
 once funk into vicious Habits, I linful Faflions, ™der the 
 which fubfifted in us, notwithiianding the Law, ""'"■ 
 •f- working in our fenfual Part, did bring forth 
 thofe Tranfgreflions, which, by the Sentence of 
 the Law, fubjefted us to Death, without any 
 Hopes of being reftored to Life. But now, II 
 
 8 But fnu, having re- 
 cHved force by the command- 
 
 Moral 
 
 under the Gospel, we have done with the Ri- tS'c"//." 
 gour of the Lata, I the condemning Power there- 
 of, which bound us in everlafting Chains, be- 
 ing aboliflied ; -f- that we might ferve God with 
 a 7tew Spirit, a Heart animated by the Grace and 
 Hopes of the new Life-giving Difpenfation ; II and 
 not in the eld Letter ; not as under the weak, 
 lifelefs Difpenfation of the Law, which is but a 
 mere, naked Letter, only commanding Duty, and 
 condemning the Breach of it, but fupplying nei- 
 ther Hope nor Strength for our Affiftance. 
 [In thefe two Propofitions, you have a fum- 
 mary Defcription of the different Natures of the 
 Law, and the Gospel. I fliall more fully ex- 
 plain both in Order. And as to the FirJ}, you I. Law in- 
 may enquire,] JEIV. What do you mean by5fgg"^[°J^ 
 laying, finful Pqfjions, uhich nvere by the Law ? 
 Do you trample upon, and vilify our LAJV, by 
 charging it with favouring Sin ? ! APOS. By no 
 means. I am fo far from fuggefting, that the 
 Law favours any Sin, that I am perfuaded, we 
 fhould not have known Sin fo certainly and pre- 
 cifely, in all its latent Principles and minuteft 
 Branches, but by the Law : f For we fliould 
 hardly have known that Luft, or irregular De- 
 fire, is Sin, 11 had not the Law faid, 'thou p^ak 
 not covet, or indulge irregular Defire in thy Heart. 
 [The Law extends to every Branch and Principle r- rj j 
 
 of Sin.] And [to explain the reft of that as fubjefting 
 
 Propofition, Ver. c.] whereas Sin produceth alP° D^^i.'^ f°5 
 
 * ' t) L every Tranf- 
 
 ■D b manner greffion. 
 
i86 
 
 ^PARAPHRASE 
 
 manner of irregular Defires 
 where it hath Power, 
 
 in all Mankind, 
 ME, the JEIV, it 
 produced them under this fingular Circumftance, 
 of having received a dertruftive Advantage and 
 Force from the Commandment, or the Law 
 threatening Death to the TranfgrefTors of it. j For 
 without the Law, threatening Sin with Death, f 
 Sin had no fuch deftrudive Force, or Advantage, 
 
 againft us. For before the Law of Mofes 
 
 was given, we Jews were alive : we were not 
 under the Condemnation of Death for our Sins ; 
 for the Law, fubjedling the Tranfgreflbrs to Death, 
 was not then in being : I But, when the Com- 
 mandment, with the Threatening annexed, was 
 given to us, + then Sin revived; then Sin ac- 
 quired a deftrudive Force, and became deadly to 
 
 us. And thus the Law, which in its own 
 
 Nature is a Rule for obtaining Life, I in the IlTue 
 fubjefted us to Death. * * * 
 
 * * * * * 
 
 For, obferve well, Sin, being armed with 
 a deftrudive Force from the Law, threatening 
 Death to the TranfgreftTors of it, I drew us Jews 
 afide into Difobedience : -f- and fo, by Virtue of 
 the Law, fubjeded us to Deith, without giving 
 us any Hopes of being again reftored to Life. 
 
 ■ Therefore ; nothing I have faid, is intended 
 
 to impeach the Sandity oi the Law : The Law 
 is in itfelf holy ; and the Commandment is holy, 
 iuft, and good. * * * 
 
 "JEW. And yet you fay, Ave were made 
 
 fubjed to Death by the Commandment : could 
 that, which is fo good, become deadly to us ? | 
 APOS. No. Take me right. It was not the 
 Commandment itfelf, which flew us, f but Sin : 
 It was Sin, which fubjeded us to Death, by the 
 Law juftly threatening Sin with Death. || Which 
 Law was given us, that SIN might appear, 
 might be fet forth in its proper Colours, when 
 we faw it fubjeded us to Death, by a Law per- 
 fedly holy, juft, and good; % that Sin, by the 
 Commandment, or by the Law, might be re- 
 prefented, what it really is, an exceeding great 
 
 and 
 
 tipon the Part If. 
 
 ment, wrought in me all 
 
 manner of concupifcence. \ 
 For without the law •\/m 
 is dead. 
 
 9 For 1 was alive with- 
 out the law once: \ but 
 when the commandment 
 came, \ fin revived, and I 
 died. 
 
 10 And the command- 
 ment, which was ordained 
 to life, 1 1 found to be iinlo 
 death. 
 
 1 1 For fin, having re- 
 ceived force by the com- 
 mandment, I deceived me, -j- 
 and by itfiew tne. 
 
 1 2 Wherefore, the law 
 is holy ; and the command- 
 ment holy, and juft, and 
 
 1 3 Was then that, 
 is good, made death unto 
 me ? i By no means. ■\ But 
 fin ; II thatfm might appear, 
 working death in me, by that 
 which is good ; % that fiin 
 might become exceeding fim- 
 ful, by the commandment . 
 
Chap. VII. 
 
 14 For ive know that 
 the law ts fpiritual : I iut I 
 am carnal, fold under fin. 
 
 Epistle /<? //^^ R O M A NS. 187 
 
 and deadly Evil. For we are all agreed, that '^° ''^^ ==" 
 
 the Law is fpiritual, requiring Anions pure and jews. 
 rational, ;ind quite oppofite to thofe, which our Concerning 
 earn J Affbaions didlate: I But I, the Sinner, ^^^ 
 am cam. 1, un-Icr ■ he Dominion of fenfual Ap- Lawinfuffi- 
 and the Habits of Sin ; and, for that Rea- ^'^nt as fub- 
 
 petite, 
 
 1 5 For that which I do, 
 1 / allow not : ffor what 
 I would, that do I not ; \\ 
 but what I hate, that do I. 
 
 \6 If then I do that 
 which I would not, ! I con- 
 fent unto the law, that it 
 
 17 Now then it is no 
 more I that do it, I but fin 
 f that dwelleth in me. 
 
 1 8 For I know, that in 
 me {that is, in my flefh) 
 dwelleth no good thing : I 
 For to will is prefent with 
 me, t but to perform that 
 which is good, I find not. 
 
 1 9 For the good that I 
 ttmld, I / do not : f but the 
 evil which I would not, that 
 I do. 
 
 20 Now if 1 do that I 
 not, I // is no more I 
 
 that 
 
 jeaingi 
 
 in the Law, hut in the Sinner ; as appears from 2. Law in- 
 
 hence, That the Sin, which the Sinner ^"Jf^^j;* 
 
 commits, I is what he doth not allow with his tion. 
 Underftanding and Reafon : -f For what his 
 Reafon approves and dilates, that he doth not : (j 
 but what he hateth, what is abhorrent from his 
 Reafon, that he doth, wickedly choofing what 
 his own Confcience tells him is falfe and odious. 
 
 Now, if a carnal Man doth thofe Things, 
 
 which are not the Choice of his own Reafon, but 
 the Didates of his irregular Paffions, I then his 
 Reafon giveth its Voice for the Law, and de- 
 clares it is a true Rule of Life, that ought to be 
 
 obferved. And furtlier, I conclude, It is not 
 
 I in the beft Senfe, it is not a Man's Reafon, 
 feparately confidered, that produces the wicked 
 Adlion ; I but it is his finful Propenfities, his in- 
 dulged Paffions and Appetites, t which have got 
 
 the PofTeffion and Government of him. For 
 
 we find by Experierfce, that in us, I mean our 
 fiefhly Appetites, dwells no good Thing : thofe, 
 undiredled by the Mind, will never prompt us to 
 any thing right, or true, or holy. I For notwith- 
 ftanding to will is frefenf, is adjoined to a Man ; 
 notwithftanding God hath endowed him with 
 Faculties to diflinguifh between Good and Evil, 
 and to approve and choofe what is good ; f yet, 
 being under the Government of flefhly Appe- 
 tites, he is embarraffed, and fadly defedive in 
 pradtifing what he knows is good and right. 
 For, in fed", what good Adions his Rea- 
 fon choofes, I thofe he, the Man in the Fle(h, 
 doth not : f But on the contrary, he doth that 
 Wickednefs which his Reafon difapproves. 
 Now, if he do what his Reafon difapproves. 
 
 not (as I faid before) I, the Man 
 Bb 2 
 
 in the 
 beft 
 
i88 y^PARAPHRASE upon the 
 
 To the BE- beft Senfe, , it is not his Reafon, feparately con- 
 y^ETp's^ fidered, that produceth the wicked Adion ; f but 
 Concerning thc Prcvalency of fenfual Affeftions, fettled and 
 
 Sanftification. ruh^g }„ ^jg Heart. So that certainly true 
 
 Lawinfuffi- it is, a Man may be in fuch a State, that while 
 <:lent as a Rule his Reafon approveth Obedience to the Law, I 
 of Adion. ^1^^ doing of Evil will attend him, and his in- 
 dulged Appetites will draw him into Difobedi- 
 
 ence. For as to that i, which is the iiiivard 
 
 Man, the Mind or Reafon, it is granted, the Jew 
 in the Flejh may efteem the Law of God. 
 But it is evident, there is in his flefhly Appe- 
 tites another /, another Principle of Adlion, I 
 which fighteth againft, and conquers the Prin- 
 ciple of Reafon, -j- captivating and inflaving him 
 to the Principles of Wickednefs, il feated in the 
 Lufts of thc Flelli. * * * 
 
 And now, what {hall a Sinner do in this 
 
 miferable Situation ? He is under tlie Power 
 of fuch Paffions and Habits, as the Law de- 
 clares to be finful, and which even his own 
 Reafon difapproves, but is too weak to conquer ; 
 and being a Jew, under the Law, he ftands 
 condemned to Death for his wicked Compli- 
 ances with them. I How (hall fuch a wretch- 
 ed, enQaved, condemned Jew be delivered from 
 the Dominion of finful Lufts, and the Curfe of 
 
 the Law, which fubjedls him to Death ? He 
 
 is delivered, and obtains Salvation, not by any 
 Strength or Favour the Law affords, but by the 
 Grice, or Favour, of God in our Lord Jefus 
 Chrijl, for which we are bound to be for ever 
 -^ thankful. I To conclude ; the Sum of what I have 
 
 advanced concerning the Power of Sin in the fen- 
 fual Man, is this j -f namely. That the fime I, 
 the fame Perfon, in his inward Man, his Mind 
 and rational Powers, may affent to, and approve 
 the Law of God : ll and yet, notwithftanding, 
 by his flefiiiy Appetites may be brought under 
 
 Servitude to Sin. [Thus under the weak 
 
 and lifelefs Difpenfation of the Law, the Sinner 
 remains in a deplorable State, without Help or 
 Hope, inflaved to Sin, and fentenced to Death.] 
 
 But 
 
 Part II. 
 
 that do it, t but fin that 
 dwells in me. 
 
 2 I / find then a law, 
 that, when I would do good, 
 I evil isprefent with me. 
 
 22 For I delight in the 
 law of God, after the i n- 
 
 WARD MAN. 
 
 23 But I fee another 
 law in my members,; 
 warring againjl the law in 
 nry mind, -f and bringing 
 me into captmty to the law 
 of fin, II which is in my 
 members. 
 
 24 O wretched man that 
 I am'- I whofhall deliver me 
 from the body of this death ? 
 
 25 I thank God, through 
 Jefus Chrifi our Lord. \ So 
 then, -f I the fame Perfon 
 
 with the mirid ferve the law 
 of God ; II hut with the flejh 
 the law of fin. 
 
 CHAP. VIII. 
 I There is verily NOJV 
 no condemnation to them 1 
 which are in Chrifi Jefus, 
 -f- who walk not after the 
 flrfi, II but after the fpirii. 
 
Chap. VIII, Epistle to the ROMANS. 
 
 2 For the law of the 
 fpirit of life, \ in Cbrijl 
 ^efus, -^ hath made me free 
 from the law of fin and 
 
 3 For what the law 
 could not do, 1 in that it 
 was -weak ■\ through the 
 fiejh, II God fending his own 
 fin, in the likenefs of finful 
 fiefii, X and for fin, * con- 
 demned fin in the fie jh : 
 
 4 Tihat the righteoufnef$ 
 of the law might he ful- 
 filled in ».:, i who walk not 
 after theflejh, f but after 
 the fpirit. 
 
 5 For they that are af- 
 ter the fleflo, I do mind the 
 things of the ficfo : f but 
 they that are after the fpi- 
 rit, II the things of the fpi- 
 
 PEL 
 
 lent for 
 fication, 
 
 189 
 
 But NOW, under the Go/pel, the moft encourag- 1°^^^^^^^' 
 ing Hopes fmile upon us, and we have the high- 'jews. 
 eft AlTurance, that thofe are quite difcharged from Concerning 
 the Penalty of the Law, and difingaged from the ~;^=°", 
 Servitude of Sin, I who embrace the Faith of the if g 
 Gofpel : f if fo be they make that Faith a Prin- g"J^\^^^^^^^^ 
 ciple of Obedience, and do not choofe to hve in to thofe who 
 Wickednefs, according to the Inftigation of flefh- choofe to be 
 ly Appetite ; || but in Truth and HoHnefs, ac- ^°'y' 
 cording to the Didates of the inward Man, or the 
 
 rational Faculty. For the Difpenfation of 
 
 Grace, fupplying fpiritual Strength, and promif- 
 ing Eternal Life, I which is eredled in Chrifi 
 Jefiis, -}- is perfedly fufficient to deliver a Sinner 
 from the Slavery of Sin, as well as from the 
 
 Penalty of Death. For whereas the Law 
 
 could not deliver from the Dominion of Sin, and 
 reftore to a new Life of Holinefs, I becaufe it was 
 weak, and all the perfeft Rules of Adtion it pre- 
 fcribed were rendered inefFedtual, -f through the 
 Prevalency of fleftily Lufts ; \\ [I fay, whereas the 
 Law was defedlive in this grand Point,] God, 
 by fending his Son to live, as v/e do, in Flefli, 
 frail and liable to Sin ; % ^'^^ by fending him a- 
 bout the AiFair of Sin, to fandlify and redeem us 
 from all Iniquity, * hath mercifully fupplied the 
 Defedl of the Law, by a plentiful Provifion of 
 Means for deftroying of Sin, for putting it to 
 Death in our Flefti, or for enabling us to get the 
 
 Mi:ftery of our flertily Propenfities. That 
 
 we might as fully attain to Sand:ity of Life, and 
 Salvation, as if we had never tranfgrefled the 
 Law. I But always remember, it is upon Suppo- 
 fition we fincerely clioofe and endeavour to live, 
 not according to the Inftigation of flelhly Appe- 
 tite, -f- but according to the Diftates of the rati- 
 onal Faculty. [For upon no other Condition 
 will the Advantages of the Gofpel be effectual to 
 
 fandify and fave us.] For they who are Nothing fuffi- 
 
 under the Government of fenfual Appetite, I have ^^hochoofft 
 their Thoughts, Aftedions and Choices wholly live in SdHfi- 
 turned to carnal and fenfual Purfuits ; [and while •■^^'• 
 they choofe to continue in that State, it is im- 
 
 poffible 
 
A PARAPHRASE upori the Part II. 
 
 poffible they {hould attain unto Life :] -j- But 
 they who endeavour to cultivate and improve 
 their Minds, il have their Thoughts and Defires 
 turned to the Things that are right, and true. 
 
 Nothing (Wi- and fpiritual ; [and fuch only fhall be enabled, 
 
 dent to thofe by the Divine Favour, to attain true Sanctity, 
 
 tl live in Sen- ^"^ eternal Salvation.] For the Minding of 6 For the minding of thf 
 
 fuaiity. the Flefh, or to have our Thoughts and Choi- PA I is death : f ^ut the 
 
 ces governed by fleflily Appetite, I is, in its na- '"f ^"'<? ^/ ^^^ fP''''^^ I' 's 
 tural Tendency, the Way to Death and Deftruc- ¥^^"^?^^^^- 
 tion, under every Difpenfation, Go/pel S-S weW as 
 Law : -f But to have our Thoughts and Affec- 
 tions fet upon thofe Things, which relate to the 
 Improvement of our fpiritual Part, || is the only 
 true and natural Way to Life and Happinefs. 
 
 The Minding of the Flefli, I fay, in its na- 7 Becaufe the minding 
 
 tural Tendency, is the Way to Death and De- of tbefiejh is enmity againjl 
 ftrudion ; becaufe it fets us in a State of Enmity G°'^; I M' '^ " «^^ Mf^ 
 and Oppofition to God, the only Source of Life ^^ the law of God, -fnei- 
 
 J T? r •.. -c • • u J- * * *u ther indeed can be. 
 
 and Felicity: | For U is not obedient to the 
 
 Rules of Sobriety, Righteoufnefs and Godlinefs, 
 
 which he has given us ; -}- nor indeed can it pof- 
 
 fibly be obedient to thofe Rules, feeing it is the 
 
 Contempt and Negled: of them. Hence it '^ ^^ t^"h they that are 
 
 is certain. That they who are, and choofe to con- qJ^''^'^'^ ' cannot pleafe 
 
 tinue, under the Government of fenfual Appe- 
 tite, I cannot be in a State pleafing to God, or in 
 
 a due Difpofition to receive Bleffings from him. 
 
 Gospel fuf- under any Difpenfation whatfoever. But it 9 But ye are not in the 
 
 Saiiaificarion i^ your great Happinefs, under the Gofpel Dif- /^A but in the [pint, \ fee- 
 and eternal ' penfation, that you ^njoy the moft powerful tng the fpirtt ^ God dwell- 
 Salvation. Means of being delivered from the Dominion of '''' ''] y°^- + ^^\ 'f .^''y\ 
 
 r/-iA • irt- I t-. j^u '»^« have not the pint of 
 
 ^nfual Appetite and of being brought under the ^^^.^^ ^^^heisnoneofhu. 
 
 Government ot the rational and fpiritual i^iie ; | 
 
 feeing God has fent forth his Spirit, as a fantfli- 
 
 fying Principle, to aft and govern in you. -f- And 
 
 let me tell you. If any Mar doth not dilpofe him- 
 
 felf to be animated by this Spirit, which is given 
 
 us through Chrift, and which actuated him, II he 
 
 doth not belong to Chrift as his true Follower, 
 
 and Subjea:, whatever he may profefs. But 10 But tf Chrift ht in 
 
 ■xiCbrill be thus in you, if you are aded and you \ the body ., dead, ^xth 
 
 governed by the Spirit of Chriji, \ your prefent refpea to fin -^ but the fp.^ 
 
 happy 
 
rit is life, with rej 
 righteoufrtefs . 
 
 Chap. VIII. Epistle z^ />5^ ROMANS. 191 
 
 to happy State is this 5 the finful Appetites and Af- '^° the be- 
 fedlions of the Body are flain in you j and as 'MjEm° 
 is your Dutv, fo you are fupplied with Strength Concerning 
 to keep them mortified, f On the other hand, s^^^jij^"^ 
 your fpiritual Part is alive, is in a healthy, vigo- Gofpel fuffi- 
 rous Condition, with refpecft to Righteoufnefs, in <:.^"tf°''Sanc. 
 which you are obliged to increafe and abound, eternal s'alva- 
 and are furnifhed with Means and Powers for that ti°n- 
 Purpofe. [Thus with regard to your prefent 
 II But if the fpirit of State. And as to your /«//'/^r^ State,] If the 
 
 him tko.t raifcd up Jefus 
 from the dead, dwell in 
 you ; ' he that raijed upChriJl 
 from the dead,-f floali quicken 
 rjcn your mortal bodies, ||- 
 becaufe of his fpirit that 
 dwelleth in you. 
 
 1 2 Thertfm-e , I he- 
 thrsn, -f- we are debters, 
 not to ihefleth, to live af- 
 ter theflfjh. 
 
 ■ 13 For \ if ye f live 
 after the flefh, \\ ye fiall 
 die : X but if ye, through 
 the fpirit, do -mortify the 
 deeds of the body, * ye fall 
 live. 
 
 lir For as many as are 
 led by the fpirit of God, 
 they are the fons of God. 
 
 Spirit of God, who raifed Chrift from the Dead 
 dwells in you as a living Principle of true Holi- 
 nefs, i you may reft aflured, That he who raifed 
 Chrift, the Captain of our Salvation, from the 
 Dead, and exalted him to his own right Hand, -{- 
 will, at the laft Day, reftore to a glorious and im- 
 mortal Life, even the meaner Part of your Con- 
 ftitution, even your corruptible Bodies, || becaufe 
 you are fanftified by his Spirit, which now go- 
 verns your Hearts. [Thefe are Advantages you 
 could never receive from the mere Law of 
 Mof.s.] 
 
 % To conclude this Argument; the Drift of 7°^" y,^,.^" 
 what I have faid is this, ; and I defire, my Bre- and gen. 
 thren, that you would carefully attend to it j -f- TILES, 
 namelj, That we are not bound to the FleOi, to cofVeTfiiffid- 
 remain in Servitude to the Lufts thereof, either ent for Sanc- 
 by the invincible Power of fenfual Appetite, or etemJsaiva^ 
 through Defpair of obtaining Pardon, and Eternal tion. 
 
 Life, For thus the Cafe ftands, according 
 
 to the Gofpel Conftitution ; I If ye, though you 
 are belcved of God and called to be Sainfs, -f do 
 continue to live under the Government of flefhly 
 Appetite, |1 ye (hall notwithftanding die the fe- 
 cond Death ; ye fliall perifh eternally, at the' Day 
 of Judgment : :| But, as God in Chn'/i hath 
 vouchfafed the effedual Afliftance of his Spirit, 
 if you are wife to improve that Advantage to the 
 flaying of the Lufts and Deeds of the Flefli, * 
 ye flnall conquer them, and without fail obtain 
 
 everlafting Life. [Ye fliall certainly obtain 
 
 everlafting Life,] becaufe, thofe who are govern- 
 
 ed by the Spirit 
 
 of God are undoubtedly the 
 Sons 
 
192 
 
 Gofpel brings 
 U5 to eternal 
 Salvation. 
 
 Through a 
 Courfe of 
 Trials. 
 
 A P- A Pv A P H R A S E upo7i 
 
 Sons of God. -For in your prefent State 
 
 ye are not, like SLAVES, under rigorous Go- 
 vernment, filled with dreadful Appreher.dons of 
 God, and the flavifli Fear of Death and Wrath, 
 as the Jenvs were under the Mofaical Dilpenfa- 
 tion ; I but by the Gofpel ye are infpired with 
 fuch lively Hopes and Encouragement*, I'.s give 
 you the Difpofition of SONS, f and dired us 
 all to regard God, and to apply ourfelves to him, 
 
 as a kind and merciful Father. And the 
 
 Spirit itfelf, vvliich we have received in its mira- 
 culous Gifts, confirms the Teftimony of our own 
 Hearts and Confciences, that we are the Chil- 
 dren of God. And if we are Children, it 
 
 follows that we are Heirs ; for the Relation of 
 Children implies a Portion and Inheritance ; I and 
 being the Children of God, we may expedt an 
 Inheiit.;nce fuitable to the Ability and Goodnefs 
 of fuch a Father ; -f- yea, a Joint-Inheritance to- 
 gether with Chriji himfelf, who is our Brother : || 
 But upon this Condition, That like him we pay 
 a dutiful Obedience and Submiffion to our Fa- 
 ther's Will, in bearing patiently any Sufferings in 
 the Caufe of Righteoufnefs : X For then, and 
 then only, (hall we be glorified with Chriji. 
 [Which is no hard Condition : For, ac- 
 cording to the Knowledge I have of the Gof- 
 pel, I account, I That any Difficulties we may 
 undergo, in the Caufe of Truth, in this tranfitory 
 Life, -}- bear no Proportion to that Glory, in 
 ■which we {hall fhine in the Kingdom of Hea- 
 ven. ——[And, though we muft wait for this 
 <31ory in our prefent, uneafy Situation, yet this 
 is the wife Conftitution of God, and, in fome 
 meafure, the Cafe of all the World, as well as of 
 us.] For the ardent Expeftation even of the 
 whole Race of Mankind, confidered in general, 
 as God's Creatures, not as corrupt and wicked, 
 earneftly defiring a better State than this, like a 
 poor Prifoner, who^o ften puts h is Head out of 
 the Windo^^hjs Goal, and looks for Relief, 
 ^rTongs to be inlarged into the Liberty and En- 
 joyment of Life. I fay, the Longings even of 
 
 all 
 
 the Part IL 
 
 15 For ye have net re- 
 ceived the fpirit of bond- 
 age again to fear : \ but ye 
 have received the fpirit of 
 adoption, -f ■v.hcrehy v.e 
 cry, Abba, that is to fay. 
 Father. 
 
 1 6 nie fpirit itfelf bear - 
 eth -jcitnefs with our fpirit, 
 that ive are the children of 
 God. 
 
 1 7 Aid if children, then 
 hein ; I heirs of God, -f- and 
 
 joint-heirs -with Chrifi : \\ if 
 fo be that 'xe fuffer with 
 him, t that ive may alfo be 
 glorified together. 
 
 1 8 For I reckon, \ that 
 the fiifferings of this prefent 
 time, t are not worthy to 
 be compared with the 
 glory which [hall be reveal- 
 ed in us. 
 
 19 For the earnefl ex- 
 peElation of the creature \ 
 waiteth for the tnanifeflct- 
 tion of the fans of God. 
 
Chap. VIII. Epistle to the ROMANS. 
 
 193 
 
 all Mankind for an Exemption from the Diffi-Toj^^^^v- 
 culties, and Calamities of this prefent World, I is and gen- 
 an implicit Waiting for that happy State, which ii^^S. 
 
 20 For the creature was 
 made fubjeSl unto vanity, I 
 not wilfully, + but through 
 him who has fubje£ied the 
 fame || in hope. 
 
 2 1 That the creature it- 
 felf Jhall be delivered from 
 the bondage of corruption, \ 
 into the glorious liberty of 
 the fans of God. 
 
 2 2 For we know \ that 
 the whole creation groaneth, 
 •\- and travailetb in pain to- 
 gether until now : 
 
 23 jindnot only they, | 
 but ourfilves alfo, which 
 have the firSi-fruits of the 
 fpirit, f even we ourfelves 
 groan within ourfelves, || 
 waiting for the adoption, 
 that is to fay, the redemp- 
 tion of our body. 
 
 (hall at the lafl Day be opened 
 
 to the Sons of 
 
 For Mankind, confidered in general, us to 
 
 Gofpel brings 
 
 eternal 
 
 God. , . ^ , . 
 
 as God's Creatures, not as corrupt and wicked, ™^°\ 
 were made fubjedl to Vanity, to Sufferings and courie of 
 Death, | not by any wilful Ad, or Demerit of Trials, 
 their own, -f but by the Sentence of God, who 
 was pleafed to fubjed them to Sorrow, and 
 Death ; \\ not irreverfibly ; not as a final Condem- 
 nation, but under the Limitation and Provifo of 
 this Hope, That even all Mankind confi- 
 dered in general, as God's Creatures, not as cor- 
 rupt and wicked, Ihall be delivered from the na- 
 tural Corruption to which they are in Bondage, | 
 and (hall be enlarged into the glorious Liberty, 
 which belongs to thofe who are the Sons of God j 
 that is, (hall be made immortal and happy in the 
 
 Enjoyment of God. 1 need not (land upon 
 
 the Proof of this : For it is very obvious, I that 
 the whole Race of Mankind are extremely fenfi- 
 ble of the Mifery of this prefent Life, and have, 
 from the Commencement of Mortality to this 
 Day, all groaned under their Sorrows and Suffer- 
 ings, f and been in Pain, like a Woman in La- 
 bour, longing to be delivered from her Burthen 
 
 and Griefs. And not only is the Bulk of 
 
 Mankind fubjedt to many Sorrows, I but even we 
 Jpojiles, who are of all Men moft fignally diftin- 
 gui(hed by the Pledges of God's Love, the moft 
 eminent fpiritual Gifts and miraculous Powers, -f- 
 even we ourfelves are not exempted from Suffer- 
 ings : But it is the good Pleafure of God, that we, 
 as well as other Men, (hould remain under the 
 Preffures of Life : and therefore we, as well as 
 they, are yet in a State of Expedation, and groan 
 under various heavy Burthens, || waiting for the 
 Adoption, the great Period, when we (hall be 
 inverted in the Privileges of the Sons of God, and 
 have our Bodies redeemed, and quite exempted 
 from Corruption, being raifed again to Life, 
 C c never 
 
194 y^PARAPHRASE upo?2 the Part II. 
 
 To BELiEv- never to die any more. For we are brought 24 For we are faved by 
 
 and'cJA'"^ to this Salvation through a Courfe of Hope ; I but '^^P^ ^ I tut hope that is 
 TILES. were we to enjoy the promifed Happinefs in this fi^^ '^f^ot hope :-\ for what 
 ^^^ prefent World," then it could not be the Objeft of ^ f'f ff\ ^'^^ ^oth he 
 b""gnT__. . , T^_',, iv^._ u„„_ r,_ ..,i',..„ yet hope for? 
 
 Gofpel 
 
 Salvation 
 through a 
 CouTfe of 
 1 rials. 
 
 eternal Hope : -j- For how can a Man hope for what he 
 his already in Pofleirion ? But if, accord- 
 ing to the Divine Conrtitution, we are to hope for 
 a future Redemption, I the very Aft of Hope 
 implieth, that we ought to wait for it with 
 Patience, remaining true to our Duty and the 
 Service of God, under all Difficulties, till we re- 
 Spirit aMs ceive the Rccompence of Reward. And, 
 
 andSufferfngs. conformably to this Conrtitution, | God has fent 
 his Spirit to affill our Infirmities, and lend us a 
 helping Hand under Afflidion and Perfecution ; 
 particularly as a Spirit of Supplication, -j- For we, 
 in our Wcaknefs, confider not what is moft fit 
 for US to afk of God ; but are apt paffionately to 
 defire an immediate Exemption from prefent 
 Calamities, regardlefs of the high Defigns of his 
 Wifdom, and the important Ends of our Trials. || 
 But it is our great Privilege and Happinefs, that 
 the very Spirit of God manages this Affair for us, 
 •and qualifies the filent Defires of our Hearts after 
 a Releafe from our diflrefied Condition ; temper- 
 ing and moderating them with patient Submif- 
 
 fion to the Will of God. And he who fearch- 
 
 eth the Hearts of Men, and feeth all their fecret 
 Motions, I knoweth perfectly well, and is pleafed 
 with, that Temper and Frame of Mind, which is 
 agreeable to the Senfe of the Spirit : t For the 
 Spirit interpofeth for the Afliftance and Diredion 
 of perfecuted Chriftians, II by infpiring fuch Dif- 
 pofitions, as are perfectly agreeable to the Will of 
 God, and acceptable to him. [Whence we may 
 affure ourfelves, we are not, under Afflidions, in 
 a State of Deftitution, or the Objefts of the Di- 
 vine Difpleafure ; but under the happy Influences 
 of his Spirit, and the Smiles of his Favour.] 
 Our being in- Further ; we are inftructed by the Gofpel to 
 
 our TViTirare bcHeve, I That all Things, even Sorrows and Suf- 
 intended to ferings, (hall have a happy Concurrence to produce 
 
 opefo^ 
 
 25 But, if we hope for 
 that tve fee not, \ then do 
 we with patience wait for 
 It. 
 
 26 Agreeably to this \ 
 the fpmt afo helpeth our 
 infirmities : -f for we knozv 
 not what ivefhould pray for 
 as we ought : \\ but the fpi- 
 rit iifef maketh intercef- 
 fion for us vsith groanings 
 which cannot be uttered [or, 
 manages for us in our 
 filent groanings] 
 
 2 7 And he that fearch- 
 eth the hearts, \ knoweth 
 what is the mind of the jpi- 
 rit ; + bccaufe he maketh 
 inter ceffion for the faints ii 
 according to the will o£ 
 God. 
 
 2 8 And we hwzv I that 
 
 all things work together for 
 
 good, -f to them that love 
 
 God. 
 
 eternal Salva- 
 tion. 
 
 thofe 
 
chap. VIII. Epistle 
 
 God, (I to them who are the 
 invited % acccrdhig to his 
 pnpofe. 
 
 to the ROMANS. 
 
 195 
 
 thofe who love God, and truly defiie to be ac- '^° ^V'p^' 
 cepted of him ; II of which we Chriftians have a and gen- 
 
 fpecial Proof, in that God has invited us into his TaES. 
 peculiar Church and Kingdom, and made us wel- OufbeOj;;! 
 come to all the Bleffings thereof, 1 according vited proves 
 
 29 For I whom he did 
 foreknow, -f he alfo didpre- 
 dejlinate to be conformed to 
 the image of his fon, \\ that 
 be might be the firfl-born 
 among many brethren. 
 
 come 
 to his 
 
 30 Moreover whom he 
 did predefiinate, \ them he 
 alfo called , or invited ; -f- 
 and whom he called, or in- 
 vited, II them he alfo jufiifi- 
 ed, X and whom he jnftifi- 
 ed, * them he alfo glorified. 
 
 31 IVhat flmll ive then 
 fay to tbefe things ? I If God 
 be. for us, -f who can be 
 againfl us ? 
 
 to an tne BleffingS mcrcui, ^ a<.LUiuujg virea proves 
 
 original Purpofe declared to ^^f^^-'^'"- ZJdetj^ 
 
 For [thus the Affair ftands in the Divine promote our 
 
 Purpofe, and thus the everlafting Happinefs of vernal Salva- 
 thofe that love God is connefted with it ; name- "°"' 
 ly,] I whom God did foreknow, with an Inten- 
 tion to make them his peculiar Church and Peo- 
 ple, t he determined fhould be conformed to the 
 Image of his Son, in the Glories of the future 
 State ; II that he, the Son of God, might have 
 many Brethren, and be the Firft-born, the Chief 
 and Head, amongft them. [This is the Founda- 
 tion, and this is the Finifiing of the wonderful 
 Scheme. The Foundation is the free Purpofe of 
 God's Grace, the Finijhing is our Conformity in 
 Glory to the Son of God, if^er. 17.) The inter- 
 mediate Steps, which conned the Foundation and 
 
 the Finijhing, are as follows ;] Thofe whom 
 
 God did pre-ordain to be his People, upon this 
 grand Scheme and View of having them con- 
 formed to the glorious Image of his Son, I he 
 purpofed to invite into his Kingdom, by the 
 Preaching of the Gofpel : t And whom he pur- 
 pofed to invite into his Kingdom, || he purpofed 
 to juftify, by pardoning their Sins, and giving 
 them a Right to the Privileges of his Church, 
 and the Promifes of his Covenant : X And whom 
 he purpofed thus to juflify, upon their due Im- 
 provement of his Grace, * to them he purpofed 
 to give eternal Life and Glory. [Thus you fee, 
 how ftrongly our being invited to the Knowledge 
 and Faith of the Gofpel, upon Suppofition of 
 fincere Obedience to it, infers, according to the 
 unalterable Scheme of the Divine Grace, our 
 everlafiing Salvation ; and alfo, that all the Di- 
 vine Difpenfations are working towards this great 
 
 End.] And what Refleftions then ought ^he Certainty 
 
 we to make upon thefe Things? And what Ef- of the eternal 
 fedl (hould they have upon our Hearts? Cer-f,^™°f^^ 
 C c 2 tainly God. 
 
196 y^PARAPHRASE upon the Part 11. 
 
 To BELiKv- tainly to make us ftedfaft, immoveable, always 
 ^IIgeS-^ abounding in the Work of the Lord, notwith- 
 11LES. {landing all the Sufferings and Perfecutions ; we 
 ^^^'''V-' may undergo. I For, if the eternal and almighty 
 
 TheCerteinty ^ ■', , , ° /- j r i rrt.- 
 
 of the eternal God hath purpofed fuch great Things concern- 
 Salvation of jng us, and will certainly execute the Defigns of 
 lovfcod his Wifdom and Goodnefs, t who can ob- 
 ftrudl our Happinefs, or work our Deftrudion ? 
 
 And that God will certainly make good all 32 //^ tlat /pared mi 
 
 the great Defigns of his Wifdom and Grace, he ^" own fin, I but delivered 
 hath given us the moft infallible Pledge and De- ^''"^ f f"^ «^f » t how 
 
 ^^ . ... , . p r „ tj„ /»«// ve not wtth him do 
 
 ration, m giving his own Son for us. HtJ ^^^ iveusaHthms? 
 Avith-held not from us the Perfon, who was dear- •^"' -^-^ * * 
 
 eft and moft delightful to him ; I but even deli- - 
 vered him up to Death for the common Benefit 
 of all Men, Gentiles as well as Jews ; t and may 
 we not then aflTuredly conclude, that, with fuch 
 an ineftimable Gift, he will moft readily, con- 
 ftantly, and plentifully communicate all prefent 
 Supplies, Succour and Comfort, and all the Glory 
 of the future World ? For any other Bleffing, he 
 can beftow, muft, in his Account, be of leis 
 Value than his own Son, whom he hath already 
 
 given. And who (hall enter any Adtion, i2 Who JImU lay any 
 
 Suit, or Accufation againft thofe, whom God thing to the eharge of God's 
 bath chofen to be his peculiar Church and Peo- fg ' ' ^' '' ^"^ '^''^ J"^'- 
 
 ple ? 1 God, the Sovereign Lord, has granted them-'^^ ''' 
 
 the Remiffion of Sins, and an Intereft in the Blef- 
 
 fings of his Covenant. And what Creature can 
 
 offer any thing in Bar of the free Donation of his 
 
 Favours ? Who in the whole Univerfe of 34 Who is he that con- 
 
 Beings fliall fit in Judgment, and pafs Sentence ^^^«f^^ -^ 1 hhCbriJithat 
 
 upon them according to the Law, condemning ^^1^' + V^^ ^^^^f'/^^^" 
 
 Xm to Death ? , C^-i^ the Son of God, who T^^^I:dVGJ:i 
 
 will be our Judge, hath died for us, to redeem .^^^ ^^^^ ^,^^^^^ intenrfwn 
 
 us from Death, the Curfe of the Law. -f- Or y^^ ^^ 
 
 rather, Chr/Ji is rifen from the Dead, to affure 
 
 us of our Refurrettion, as the Firft-fruits of 
 
 them that fleep ; II and is even fet down at God's 
 
 Right-hand, in a State of great Power, as our 
 
 Head and Fore-runner ; | where he manageth all 
 
 the Affairs of our Salvation, which, confequent- 
 
Chap. VIII. Epistle /<? jf/5k R O M A N S. 
 
 35 Who Jhall feparate 
 us from the love ofChrift? I 
 fliall tribulation, _cr difirefs, 
 or perfeculion, or famine, 
 or nakednefs, or peril, or 
 fduord ? 
 
 2,6 As it is written, 
 I For thy fake we are killed 
 all the day long ; zve are 
 accounted as fheep for the 
 flaughter. 
 
 11 Nay, in all tbefe 
 things we are more than 
 conquer ers,\lhrough him that 
 loved us. 
 
 3 8 For I am perfuaded^ 
 I that neither death, nor 
 life, f nor angels, nor prin- 
 cipalities, nor powers, \\ nor 
 things prefent, nor things to 
 
 39 Nor height,, nor 
 depth, I nor any other crea- 
 ture, f fhall be able to fe- 
 parate us from the love \\ of 
 God which is in Chrifi Je- 
 fiis our Lord, 
 
 197 
 
 ly, muft be fafe, and cannot poffibly mifcarry '^° ^jvll^' 
 in Hands fo able, fo faithful, and friendly. H^ g£N- 
 
 And while we endeavour fincerely to cleave tiles. 
 
 unto him in Faith, Purity and Obedience, who? -^f^hoiTwho^ 
 what (hall be able to ihake our Minds, pervert We God, 
 our Integrity, or render us the Objeds of his ^^^^ perfevere 
 Difpleafure ? 1 Shall any of thofe fi-ightful Things, aj| Difficul" 
 Tribulation, Diftrefs, Perfecution, Famine, ties in the 
 Nakednefs, Peril, Sword? Such grievous ^X"* ^''' 
 
 ^ ' "-^ V fit ion - 
 
 Things indeed we fuffer ; and what the Pfalmift 
 faid of old is now true of us perfecuted Chrifti- 
 ans ; I For t by fake we are killed all the day long^ 
 we are accounted as fieep for the flaughter, 
 
 But, while we fuffer for Righteoufnefs fake, 
 
 fhall thefe Things be able to overpower and per- 
 vert our Minds ? So far from that, that, in fe£t, 
 we find ourfelves greatly fuperior to them, I 
 through his Grace and powerful AfTiflance, who 
 hath loved us, and will never fuffer us to want 
 the richefl Supplies of f'piritual Strength and Com- 
 fort in all our Conflids. And from the 
 
 Grace of God, the Love, Power and Agency of 
 Chrijl, from our own Experience of the Succours 
 we have already derived from him, we may ga- 
 ther this fledfail Perfuafion, which is the Joy 
 and Confidence of my Soul, I That neither the 
 Terrors of Death, nor the Allurements of Life ; -f- 
 nor Angels, nor the Princes and Powers of this 
 World ; II nor any thing prefent, nor any thing 
 
 future ; Not the Height of Profperity, nor 
 
 the Depth of Mifery ; I nor any other poflible 
 Caufe or Power, t fhall feduce the fincere Chri- 
 flian from the Life of Faith and Holinefs ; or 
 fruflrate the Scheme of Love, || which God hath 
 formed in the Gofpel, and committed to the 
 Management of our Lord fefits Chrifi, till he 
 hath brought us through all Temptations, Dan- 
 gers and Enemies to everlafling Peace and Happi- 
 cefs. 
 
 PART 
 
198 
 
 ^PARAPHRASE upon the Part III. 
 
 PART III. 
 
 Election fl V~f | ^HUS I have explained and demon- 
 
 T/S?nd^" L 1 ft'-a^ed the EXTENT, PRIVI- 
 
 REncTios LEGES, OBLIGATIONS and COM- 
 
 [[f^^^'^l^'- FORTS of theGofpel Dilpenfadon. In E X- 
 
 jEivs xmii- TENT it reacheth to all Nations, whom God 
 
 cated. fhall call, and v/ho believe in his Son, Jefus 
 
 ^-'^^^^^^ Chrijl ; and therefore, of courfe, overthroweth 
 
 the Jeioijb Peculiarity. Whence it follows; 
 
 That all thofe Jews, who do not embrace the 
 
 Faith of the Gofpel, are caft out of the Pale of 
 
 the vifible Church ; which will be the Caie of 
 
 the main Body of that Nation. This Doftrine 
 
 enters into my Commiffion, as ApolUe of the 
 
 Gentiles. But I am fo far from infilling upon it, 
 
 out of any Ill-will to my Country-men, that] I 
 
 folemnly declare, in the Sincerity of my Heart, 
 
 as becomes a Chriftian, i without the leaft Fi(fl:ion 
 
 or Diffimulation, t (and herein I have the Tefti- 
 
 xnony of my own Confcience, enlightened and 
 
 direded by the Spirit of God,) That I am 
 
 fo far from taking Pleafure in the Rejeftion of 
 the JewiJJ? Natio7i; that, contrariwife, it gives 
 me continual Pain and Uneafincfs to think of it. 
 
 Infomuch, that as Mojes formerly, (when 
 
 God propofed to' cut them oft, and in their flead 
 to make of him a great Nation, £W. xxxii. 10.) 
 begged that he himfelf might rather die, than the 
 Children of Ifrael be deliroyed, Ver. 32. So I 
 could even wifh that the Exclufion from the vifi- 
 ble Church, which will happen to the Jeivijh 
 Nation, might fall to my own Share, if thereby 
 they mught be kept in it. I And to this, I am in- 
 clined by natural Affedion ; for the Jews are my 
 xiear Brethren and Kindred : [and it toucheth me 
 very fenfibly, that they fhould, through Unbe- 
 lief, reje^5l fuch a glorious Scheme of Salvation, 
 fuch noble Advantages for Purity, Comfort, and 
 heavenly Joy, and be reduced to the Condition 
 of thofe Nations, who are Strangers to the Dil- 
 
 C H A P. IX. 
 
 I J Say the truth in Chrif}, 
 I / lie not, -f my con- 
 fcience alfo bearing me wit- 
 nefs in thi holy fpirit. 
 
 2 That I have great 
 heavinefs, and continual for- 
 rovj in my heart. 
 
 3 For I could wiJJ} that 
 my [elf were accurfei from 
 Chrifi, \ for my brethren, 
 my kinfmen according to the 
 fi^fh: 
 
Chap. IX. 
 
 Epistle to 
 
 ROMANS. 
 
 4 JJ'^:o are Ifraelites •, ! 
 to ivhom pertainech the 
 rdoption, -f and the glory, \\ 
 and the covenants, % and the 
 giving of the lazv, * and the 
 fervice of God, 4- ^if'-d the 
 fromifes % 
 
 5 Wbcfe are the fa- 
 thers, I and of whom as 
 concerning the fle^j Chriji 
 came, -f who is over all, 
 God bleffed for ever. Amen. 
 
 6 Not as though the 
 word of God had taken 
 none effeSf. I For they are 
 not all Ifrael which are of 
 Ijrael. 
 
 coveries of the Love of God in Chrifl Jefus, and 
 deftitiite of the Divine Principles they are intend- 
 ed to inlpire.] Efpecially confidering the 
 
 high Honours and Privileges they have long en- 
 joyed, as they are Ifraelites, the People whom 
 God particularly feparated unto himfelf, for his 
 Glory and Praife ; i dignified with tlie Charafter 
 of the Sons and Firft-born of God, [Exod. iv. 22. 
 'Jer. xxxi. 9. Hof. xi. i .) t among whom God. 
 appeared in a vifible Glory ; li who were under the 
 Covenants made with Abraham, both that which 
 relates to the fpiritual Seed, and that which was 
 peculiar to his natural Defcendents, afterwards re- 
 newed by Mofes ; X who were favoured with Di- 
 vine Revelation, the written Law^; * and the 
 Rules of Religious Worfhip ; 4- the Promife of the 
 Land of Canaan, and the Bleffings of the King- 
 dom of the MeJJiah; Who are the Pofte- 
 
 rity of thofe worthy and excellent Perfons, Abra- 
 ham, Ifaac, and "Jacob ; I and of whom, as to his 
 flefhly Extraftion, the Mejiah came, the Son of 
 God, t who, being by the Father conftituted Head 
 over all Things, is for that Reafon, to be ho- 
 noured as God, and his Praifes to be celebrated 
 for ever ; to which I heartily affent and fay. 
 Amen. [Now, would it not move any Man's 
 Compaflion, and muft it not, in particular, be a 
 Grief to me, that a People fo highly honoured 
 and privileged, a People that are my own Flefh 
 and Blood, fliould, through their own Blindnefs 
 and Infidelity, fall from thefe Advantages, and 
 fink to a Level with the Nations that lie out of 
 the Church, and are Strangers to the Common- 
 wealth of Ifrael? But [it may be objedtr 
 
 ed, as Chap. iii. 3. Is not God in Faithfulnefs 
 bound to continue the Nation of the J civs his 
 peculiar Church and People, notwithftanding the 
 Infidelity of the greateft Part of them ? If they 
 are reduced to a Level with the Nations that lie 
 out of the Church, and excluded from the Com- 
 mon-wealth, to which they once belonged, will 
 it not fpllow ; That God hath failed in the Per- 
 formance. 
 
200 ^PARAPHRASE upon the Part III. 
 
 Election formance of his Promife to Abraham, Gen. xvii. 
 7, 8, I ivill eftablifh my Covenant betii-een me and 
 thee, and thy Seed after thee,; — for a?i everlajling 
 Covenant ; to be a God tinto thee, and to thy Seed 
 after thee. I anfwer ; That] this melancholy Dif- 
 penlation is no way inconfiftent with the Veracity 
 of the Divine Promife. | For let it be carefully ob- 
 ferved ; That even the v/hole Body of natural 
 born Jews ; are not the whole of the Ifrael of 
 God comprehended in the Promife. [Abraham is 
 th.e Father of many Nations; and his Seed is, not 
 only that which is of the Law, but that alfo 
 which is of the Faith of Abraham, Chap. iv. 16, 
 
 17.] Neither can they conclude, becaufe 7 Neither becaufe they 
 
 they are the natural Defcendents of Abraham, I are the feed of Abraham, \ 
 
 therefore they are all of them without Exception, fe they all children --Y 
 
 the Children, in whom the Promife is to be ful- \]\2l 
 
 filled, t [The Promife is not confined to natural 
 
 Defcent, but may be accomplifhed in any Part 
 
 of Abraham'?, Seed, as God, in his fovereign Wif- 
 
 dom, fhall choofe. For Abraham had feveral 
 
 Sons, befides Ifaac (Gen. xxv. i, 2.) particularly 
 
 Ifhmael, who Avas circumcifed before Ifaac was 
 
 born ; and in whom Abraham was defirous the 
 
 Promife might be fulfilled, {(ien. xvii. 18;) and 
 
 in him God might have fulfilled the Promife, had 
 
 he fo pleafed ; and yet he faid to Abraham, (Gen . 
 
 xxi. 12.) not in TJhmael,'] but in \iazc fhall thy 
 
 Seed be called. Whence it appears ; | That 8 That is, I they which 
 
 not the Children, who defcend fi-om Abraham's are the children of the flejhy 
 Loins, northofe who are circumcifed as he was, thefe^re not i the children 
 nor even thofe whom he might exped and de- t^^lf'^^f. 1 thl 7e 
 fire, are therefore t the Church and People of comtedhTthefeei ^^ ^^^ 
 God : II but thofe, who are made Children by the ■^ '• 
 
 good Pleafure and Promife of God, as Tfaac was, 
 I are alone to be accounted for the Seed, with 
 
 whom the Covenant was eftabli(hed. For 9 For this is the word 
 
 this is evidently implied in the Word of Promife of promife, I at this time 
 recorded G^«. xviii. z6 ; \ at this rime WILL J ^'V//f«;;?, t and Sarah 
 COME, faith GOD, and exert ray Divine Power, 
 t and Sarah, though fourfcore and ten Years of 
 Age, Jljall have a Son. [Which fhews, that it is 
 the fovereign Will and A£l of God alone, which 
 
 Angles 
 
 'have a fan. 
 
Chap. IX. 
 
 Epistle to the ROMANS. 
 
 10 And not only this, | 
 //.'.'/ when Rebecca alfo had 
 conceived hy one, -f even by 
 our father Ifaac, 
 
 11 (For the children 
 being- not yet born, neither 
 having done any good or evil, 
 that the purpofe of Gad ac- 
 cording to eleUisn -might 
 
 fland, not of works, but of 
 him that calleth.) * 
 
 1 2 // ivas fatd unto her, 
 1 the elder fhM ferve the 
 younger. 
 
 13 As it is written, \ 
 Jacob have I loved, + but 
 Efau have I hated. 
 
 fii For the children 
 being not yet born, ' nei- 
 ther having done any 
 good or evil, f that the 
 purpofe of God accord- 
 ing to eleftion might 
 (land, 11 not of works, t 
 but of him that calletii."' 
 
 201 
 
 Tingles out, 'and conftitutes the peculiar Seed, that ^^^q^^°'' 
 was to inherit the Promile made to Abrakafn. fUES and 
 
 You may reply; Ijhmael was rejected, not Rejection 
 
 by thefovereign Will of God, but becaul'e he was°[Jf4?^ 
 the Son of the Bond- woman, and therefore un- ^^^-v-s^ 
 worthy to be the peculiar Seed.] But obferve ; * ™' v^.fe 
 This was not the only Limitation ot the Seed of phraied here, 
 Abraham, with regard to inheriting the Promife : 1 but below, af- 
 For when Rebecca was with Child by that one'"'"^"^- 
 Perfon of Abraham^ IlTue, to whom the Promife 
 was made, t namely, our Father Ifaac ; She went 
 to enquire of the Lord, {(}en. xxv. 22, 23.) 
 
 And the Lord faid unto her, \ T'u:o Nations 
 
 are in thy Womb, aiid two inan?ier of People JJ:aU 
 be feparated from thy Bowels : and the one People 
 Jhall be Jlronger than the other People; arid the Elder 
 JJoall ferve the Tounger ; That is, the Pofterity of 
 the Younger (hall be a Nation much more prof- 
 perous and happy, than the Poflerity of the El- 
 der. Which is exaftly agreeable to what the 
 
 Spirit of God fpeaks by the Prophet Malacfii, 
 Chap. i. 2, 3, I Was not Efau Jacob's Brotfjer? 
 faith tJje Lord ; yet I loved, preferred Jacob, and 
 "beftowed peculiar Favours and Bleffings upon his 
 Pofterity, making them a fpecial People unto my- 
 felf, above all the People that were upon tfoe Face of 
 the Earth : f But Efau, and his Pofterity, have I 
 hated ; that is, comparatively ; I have not been fo 
 liberal of my Favours to them, but laid his Moun- 
 tains arid his Heritage wajie, for the Dragons of 
 
 the Wildernefs. [And here you cannot al- 
 
 ledge ; That the Birth-Right, with the Bleffings 
 annexed to it, were taken from Efcm, becaufe he 
 was a profane Perfon, and defpifed, and fold his 
 Birth-Right ; and confequently, forfeited his In- 
 tereft in the Promife to Abrahami] For, what the 
 Lord faid to Rebecca, That the Nation, defcended 
 from the elder Brother, fhould be inferior to the 
 Nation, defcended from the Younger, was declared 
 before the Children were born ; I and therefore, be- 
 fore they had done either Good to deferve, or Evil 
 to forfeit the Divine Favour, f Which plainly de- 
 monftrates ; That the Purpofe and Intention of 
 D d God. 
 
202 
 
 III. 
 
 ^PARAPHRASE upon the Part IIL. 
 
 God, according to his own free Choice, is the 
 only Rule and Standard of beftowing National 
 Bleffings, in the Cafe I am now fpeaking of ; || 
 not any Works, or Merits on the Part of Man, % 
 but the pure good Pleafure of him, who calls 
 any Race of Men to be his Church and peculiar 
 People, and allows them wiiat fpecial Privileges 
 he thinks fitj [and who, therefore, might have 
 called Efau, and have made his Pofl:erity the Peo- 
 ple of God, inftead of Jacob and the Jews. 
 
 Thefe Things are clear from certain and con- 14 M^hat (hail we jay- 
 
 feffed Fads, and may eafily be applied to the //^^«.^l Is there unrighee- 
 Point in Hand, the Reiedion of the 7^'^ and cufnefs ivith God ? ■]■ By nc - 
 the Calling of the Gentiles.] ^Wnow what Re- "^^^"^■ 
 fiedions fliall we make upon this Method of 
 Procedure r I Shall we fuggeft ; That God's be- 
 ftowing religious Privileges in this unequal Man- 
 ner upon thofe, who otherwife are in equal Cir- 
 Gumftances, is inconfiftent with Equity and Juf- 
 
 tice ? -f- By no means. [I gave a general 15 For he faith to Md- 
 
 Anfwer to this Objeftion, Chap. iii. 6, which I fi^-, \ I -^iU have mercy 
 
 now confirm by the Words of] God himfelf to on whom I will have mercy, 
 
 Mofes, Exod. xxxiii. 19, I [after he had declared ^"^ \ u^Hl have compaffion 
 
 he would fpare the >m of old, and continue '" -^hom I wrll have com^ 
 
 them in the Relation of his peculiar People, when 
 
 t];iey had deferved to have been cut off for their 
 
 Idolatry ;] / w//, faith he, make all my Goodnefs 
 
 f>afs before thee, and idll proclaim the' Name of the 
 
 Lord before thee, and will have Mercy on wbo?n I 
 
 •will have Mercy, and will have Compaffion on whom 
 
 I will have Compaffion . As if he had faid ; " I 
 
 " will make fuch a Difplay of my Perfedions, 
 
 " as fliall convince you, I am of a kind and bene- 
 
 " ficent Nature. But know, that I am a Debter 
 
 " to none of my Creatures. My Benefits and 
 
 " Bleffings are merely from my own Good-will ; 
 
 " nor can any People, much lefs a rebellious 
 
 " People, challenge them as their Due in Juftice 
 
 " or Equity. And therefore I now fpare the 
 
 " Jews, not becaufe either you, who intercede 
 
 " for them, or they themfelves, have any Clainx 
 
 " upon my Favour : but of my own free and 
 
 " fovefeign Gi-ace, I choofe to Ihew them Mer- 
 
 *' cy 
 
 paffion. 
 
Chap. IX. E p I s T L E /^ //6^ ROMANS. 
 
 1 6 So then Wt \% mt of «' cy and Compaffion." 1 conclude there- 
 
 him that -willeth, mr of fore, from thefe three feveral Inftances, i That the 
 
 . :a J e^e ^mucy. culiar People of God, is righteoufly determined, 
 not by the Judgment, Hopes or Wifhes of Men t, 
 but by the Will and Wifdom of God alone. For 
 ABRAHAM judged the Blefling ought, and 
 defired it might, be given to his eldeft Son Ifli- 
 mael; and ISAAC alfo defigned it for his Firft- 
 born Ej'au ; and Efau, wifliing and hoping it 
 would be his, readily went a hunting for Venifon, 
 that he might receive it. But they were all fruf- 
 trated, Abraham and Ifaac who ijiilled^ and Ejatt 
 who ran ; for the Blefling of being a great Na- 
 tion, and his peculiar People, God, of his mere 
 good Pleafure, originally intended firfl: for Ifaac^ 
 and then for 'Jacob and his Poflerity, and to them 
 it was given. And when, by their Apoftacy, 
 they had forfeited this Privilege, it was not 
 MOSES's Willing, nor any prior Obligation God 
 was under, but his own fovereign Mercy, which 
 
 continued the Enjoyment of it. [For in- 
 
 flead of {hewing the JJraelites Mercy, he might 
 jurtly have fuffered them to have gone on in Sin, 
 till he (hould have fignalized his Wifdom and 
 Juftice in their Deftrudlion ;] as appears from 
 what God in Scripture declares, concerning his 
 Dealings with Pharaoh and the Egyptians, Exod, 
 IX. 15, 16. I For noiv, faith the Lord, I fir etch- 
 ed out my Hand [in the Plague of Boils and Blains] 
 and I had fmitten thee and thy People with the Pef- 
 t Hence, and thou hadfi [by this Plague] been cut 
 off from the Earth, [as thy Cattle were with the 
 Murrain.] But in very deed, for this Caufe I have 
 rat fed thee up, I have reftored thee to Health, 
 and preferved thee alive, by removing the pefti- 
 lential Boils and Blains, f that by refpiting thy 
 Deftru(Sion to a longer Day, I may, in thy In- 
 ftance, give confpicuous Demon flrations of my 
 great Power ; II and that, in thy final Overthrow, 
 all Mankind may learn, that I am God, the 
 righteous Judge of all the Earth, the Avenger of 
 D d 2 Wicked- 
 
 17 For the fcriptttre 
 faith unto Pharaoh, ! even 
 for this fame purpofe have 
 I raifed thee up, f that I 
 might /hew my power iu 
 thee, II and that my name 
 wight be declared through- 
 out all the earth. 
 
204 ^PARAPHRASE upon 
 
 Wickednefs. 1 conclude therefore, upon 
 
 this Argument ; That God, according to his own 
 Will and Wifdom, in perfeft Righteoufnefs, be- 
 ftows Mercy, that is to fiy, his Bleflings, upon 
 one Part of Mankind, [the Jews of old, and the 
 Gentiles in the prefent Time,] | while he fuffers 
 another Part [the Egyptians of old, and the 
 Jews in the prefent Time,] to go on in the A- 
 bufe of his Goodnefs and Forbearance, harden- 
 ing themfelves in Sin, till he brings upon them a 
 
 IV. moft juft and exemplary Punifhment. Here I 
 
 know the Jeiv will be ready to reply; I And why 
 then is he difpleafed with thofe, whom he fuf- 
 fers to go on in Infidelity, and Hardnefs of Heart ; 
 feeing this is the Appointment of his own Will, 
 to difplay the Glory of his Name? t In which 
 Cafe, we are fo far from oppofing, that, in Fadl, 
 we are fubfervient to his Will and Pleafure. And 
 what Confiftency is there, in punilliing us, for 
 
 accomplifhing his own Purpofes ? Weak and 
 
 ignorant Man ! Dare you retort upon God, in- 
 finitely good and righteous? Refleft upon your- 
 felf ; and tell me, after you have abufed the Grace 
 of God, and tranfgrefi"ed his Laws, will you ca- 
 vil at his Difpenfations ? i God hath wWf, created, 
 formed the JeiviJIj Nation. And (hall the Thing 
 formed, when it hath corrupted itfelf, pretend to 
 correft the wife and gracious Author of its Being, 
 and fay, -f- Why have you conftituted me in this 
 Manner? You have done me Wrong, in giving 
 me my Being, under fuch or fuch Conditions. 
 Again ; Hath not God (hewn, by the Para- 
 ble of the Potter, Jer. xviii. i , &c. I that he may 
 juftly difpofe of Nations, and of the Jews in par- 
 ticular, according as he, in his infinite Wifdom, 
 judgeth moft right and fitting; even as the Pot- 
 ter hath a Right, out of the fame Lump of Clay, 
 to make one Veffel to a more honourable, and 
 sinother to a lefs honourable Ufe ; as his own 
 Skill and Thought direds him. [For the Word 
 came to Jeremiah from the Lord, faying, Arife, 
 Go down to the Potters Houfe, and there I will 
 caufe thee to hear my Words. Then I went down 
 
 to 
 
 the 
 
 Part III. 
 
 1 8 Therefore hath he 
 mercy on ivbom he will, \ 
 and whom he will he har- 
 deneth. 
 
 19 Thou wilt fay then 
 unto me, I Why doth he yet 
 find fault ? f For who hath 
 refisjed his will? 
 
 20 Nay, hut nmty 
 who art thou that replieji 
 againfl God ? \ fhall the thing 
 formed fay to him that form- 
 ed it, t Why haft thou made 
 me thus ? 
 
 2 1 Hath not the potler \ 
 ■power over the clay, of the 
 fame lump to make one vef- 
 fel unto honour, and another 
 unto difhonour ? 
 
Chap. IX. 
 
 Epistle to the ROMANS. 
 
 205 
 
 22 "What //" Goi^ will- 
 ing to Jheisj his wrath, and 
 to make his power known, \ 
 hath endured, with much 
 long-fuffering, the veffels of 
 virath fitted for deflruSlion-: 
 
 23 And that he might 
 make known I the riches of 
 his glory -f- on the ve£els of 
 mercy, \\ which he hath be- 
 fore prepared unto glory ? 
 
 to the Potter sHottfe, and behold, he wrought a Work Election 
 on the Wheels. And the Feffel, that be made oj tiles and 
 Clay, was marred in the Hand of the Potter ; yo Rejection 
 he made it again another Veffel, as jeemed good to "fnii fteZ 
 the Potter to make it. Then the Word of the Lord «^>'-v^>^ 
 came to me faying, O Honfe of Ifrael, cannot I do 
 with you, as this Potter ? Saith the Lord, Behold 
 as the Clay is in the Potter s Hand, fo are ye in 
 77iy Hand, O Hoitje of Ifrael. At what Infant I 
 fall fpeak concerning a Nation, and concerning a 
 Kingdom, to pluck up, and to pull down, and to 
 dejlroy it : if that Nation, agaitif whom I have 
 projiouTiced, turn frojn their Evil, I will repent of 
 the Evil that I thought to do unto them. And at 
 what Infant I fall [peak concerning a Nation, — to. 
 build and to plant it : if it do Evil in my Sight, 
 that it obey not my Voice, then I will repent of the 
 Good wherewith I faid I would benefit them.'] 
 
 And feeing it is a righteous Thing with God 
 
 thus to exalt, or pull down Nations and People,, 
 what have we to objedl, if he choofeth the fittefh 
 Methods of accomplifliing more fignally his own 
 great and holy Defigns ? For Inftance, in the Cafe 
 of the Jews ; what Wrong is it to them ? Or 
 how doth it extenuate their Guilt, if God, de- 
 figning more fignally to difplay his vindidive 
 Juftice, and almighty Power, in overturning 
 their Conflitution, Nation and Temple, that all 
 might fee, and be fenfible ; that Rebellion againft 
 him was the Caufe of their dreadful Overthrow, I 
 hath thought fit to forbear them with much Pa- 
 tience, even when they were proper Subjedts of 
 Punifhment, and to refpite the Deftrudtion they 
 had long deferved ; [as he did in the Cafe oi Pha- 
 raoh and the Egyptians?^ And what if he 
 
 fufpended their Deftrudlion, with this further 
 View; That at laft, in the Manner of their Fall, 
 he might the more illufl:rioufly exhibit i the Riches 
 of his glorious Goodnefs + on the Objefts of his 
 Favour, || whom he has, before th-at Judgment 
 be executed, already prepared for the Honour of 
 being his Church and People, inftead of the 
 
 Jewifj 
 
2o6 
 
 A PARAPHRASE upon the 
 
 Jewijh Nation ? By thefe Objcdls of his Fa- 
 vour I mean all us Chri/iians, I whom he hath in- 
 vited to the Faith and Privileges oftheGofpel, -f- 
 not only from amongft the Jews, but alio from 
 
 amongft the Gentiles. For that he intended 
 
 to make the Gentiles his People, he hath declared 
 in Hojca, Chap. ii. 23. I I will have Mercy en her 
 
 Part m. 
 
 24 Even us \ ■whom hs 
 hath called, f net of the 
 Jezi'S only, but alfo of the 
 Gentiles. 
 
 2^ Js he faith c.Jfo in 
 Ofee, 1 I iiii/l call them my 
 people, zihich were not my 
 
 that had not obtaiued~Me7-a, and I loi II fay to them f'f!'/ '^"^ ''f' '^^f^^^' 
 
 , ■ 7 ^ -rt ^j crj ^ -r, . I lamch -u.-as not beloved, 
 
 ivhich ivere not my People, Thou art my People. 
 
 ■ Again; Hofca i. 10. And it ft: all come to 
 
 pafs, that, in the Place where it was faid unto 
 
 them, Te are not my People., there it Jhall be faid 
 
 unto them, " Te are the Sons of the living God." 
 
 ■* * * * * * 
 
 And, that but a fmall Part of the Jews 
 
 fliall now be taken into the Church, is agreeable 
 to former Difpenfations ; For the Prophet Ifaiah 
 exprefbly declareth concerning the Ij'raeliies, Chap. 
 X. 22, 23, I rimigh the Number of the Children of ''^f' 
 
 26 Anditfhall come to 
 pafs, that in the place 
 where it -was faid unto them, 
 ye are not my people ; there 
 fhall they b: called, the chil- 
 dren of the living God. 
 
 27 Efaias alfo crieth 
 concerning Ifrael, \ though 
 the number of the children 
 of Ifrael be as the fand of 
 the fea, a ^remnant fidl be 
 
 v;ork will the Lord make 
 in the earth. 
 
 29 And as Efaias faid 
 If ore, I except the Lord of 
 armies had -f left us a feed, 
 \H.eb. a very fmall rem- 
 nant] (I we had been as 
 Sodomn, and been made like 
 unto Gomorrha. 
 
 Jfrael be as the Sand of the Sea, only a Remnant of 
 
 them pall be faved : The Confumption decreed 28 For he ivill finifh the 
 
 fhall overflow in Righteoifnefs. For the Lord God ii'ork, and cut it fhort in 
 of Hofls fiall make a Confumption, even determined, righteoufnef-.becaufeafhort 
 in the Midfl of all the Land. * * 
 
 ****** 
 
 The fame Thing, in Effedt, Ifaiah had faid 
 
 before, upon another Occafion, Chap. i. 9. I Had 
 not God, who commands and over-rules all the 
 Powers in Heaven and Earth, -f in Mercy pre- 
 ferved a very fmall Remnant, to keep up the 
 Name and Being of the Nation, || it had been 
 quite cut off and extind:, as Sodom and Gomorrah 
 were. [Which Quotations {hew ; That it is no 
 new Thing with God, to abandon the greateft 
 Part of the yt^u'//7j Nation, when corrupt, and to 
 confine his Favour and Blefling to a righteous, 
 believing Few.] 
 
 [Thus I have vindicated the Reje<ffion 
 
 of the Jews., and the Calling of the Gentiles, uith 
 Regard to the Divine Veracity and Judice. Now 
 Jet us turn our Thoughts to the true Reafon and 
 State of the Affair, confidered in itfelf] And in 
 ,tte ^rfl: Place 3 Whatjufl Notion ought we to 
 
 have 
 
 30 TVhat fhall we fay 
 then ? I ^hat the Gentiles., 
 who followed not after righ- 
 teoufnefs [or J US TIF I- 
 CAriON] t h^-^s attain- 
 ed to JUSTIFICATION,\\ 
 even the JUSTIFICA- 
 TION which is of faith : 
 
Chap. IX. 
 
 Epistle /^ //^^ R O M A N S. 
 
 207 
 
 3 1 But Ifrael, \ which 
 folloia-ed after the law of 
 JUSTlFICAriON, t 
 hath not attained to the law 
 of JUSTIFICATION. 
 
 32 Wherefore? \ becaufe 
 they feek it, not by faith, 
 -\- hut as it were hy the 
 works of the law : \\ for 
 they have ffumbled at that 
 Jiiimblmg-fione. 
 
 33 As it is written, \ 
 Behold, I lay in Sion ajlum- 
 hling-fione, and rock of of- 
 fence : -f- and whofoever be- 
 lieveth on him, fhall not he 
 ciflxamed. 
 
 have of the Calling of the Gentries, and the Re- EtEcrioN 
 jecftion of the Jews ? 1 1 anfwer ; The true No- jujts I^a 
 tion of calling, or inviting, ihc Gejitiles is this : Rejection 
 Whereas they had no Apprehenfions of being in- °f„JJt2 
 ftated in the Privileges of God's peculiar King- k..^>^s/-k^ 
 dom, and confequently, ufed no Endeavours to 
 obtain that Bleffing ; -f- yet notwithftanding they 
 have now attained to Juftification, to the Remif- 
 fion of Sins, and the Privileges of God's People ; |J 
 not on Account of their prior Worthinefs and 
 Obedience, but purely by the Grace and Mercy 
 of God, received by Faith on their Part. [And 
 fo, by embracing the Scheme of Life, publilhed 
 in the Gofpel, they are adopted into the Family 
 and Church of God, Thus the Gentiles are call- 
 ed, or invited.] But the Jews, who have 
 
 hitherto been the People of God, | though they 
 have been induftrious in obferving a Rule, by 
 which they fuppofed they fliould fecure the Blef- 
 fings of God's peculiar Kingdom, t yet have not 
 come up to the true and only Rule, by which 
 thofe Bleffings can be fecured. [Thus they have 
 diftanced, and caft themfelves out of the Church.] 
 
 -And where lieth their Miftake ? I Their Concerning 
 
 Miftake lieth in this ; That they attend not to 'J'^J^^";^ ^^e 
 the AbralMmic Covenant, which ftands upon the un belie v- 
 extenfive Principles of Grace and Faith : f But '^'^ 7^^^- 
 turn all their Regards to the Law of Mofes. They 
 imagine, that Obedience to that Law gives a 
 Right to the Bleffings of the Me[jiah\ Kingdom j II 
 But finding the Gofpel fetteth our fpecial Intereft 
 in God, and the Privileges of his Church upon a 
 different Foot, they are offended, and refufe to 
 come into it. Thus Qorifl, the Mejialj, is be- 
 come a Stone of Stumbling to them. ——And 
 thus, what is written in the Prophecy of Ifaiah is 
 verified in their Cafe {Ifn. viii. 14. — xxviii. 16.) | 
 Behold, Hay in Sion, &c, that is, I will raife up 
 a Perfon of great Importance among the Jews, 
 againfl whom they may be fo far prejudiced, by 
 mif^aking the Manner and Defign of his Coming 
 and Miniiby, as to ftumble and fall from the 
 Privileges of God's peculiar People: ■]- But every 
 
 one, 
 
2o8 
 
 A PARAPHRASE upon 
 one, who rightly apprehends the Nature of his 
 Miffion, and receiveth his Dodlrine, lliall find 
 
 him a real and compleat Saviour. But I de- 
 
 fire, Chriiii.ai Brethren, you would take Notice, 
 that I point at this great Miftake oi the 'Jews, 
 concerning the End of their Law, in Reference to 
 the Mi^iah's Kingdom, not to expofe their Weak- 
 nefs, or infult their Unhappinefs ; but with a 
 cordial Defire, and fervent Prayer to God, I that 
 they may fee their Error, embrace the Gofpcl 
 Salvation, and continue in the Church and Cove- 
 nant of God. For I can teftify, from my 
 
 own Knowledge and Experience, \ that their Zeal 
 •in religious Matters is very great, -f- But alas ! it 
 is a Zeal not inlightened, or directed by right 
 Knowledge. For, as I have faid, being ig- 
 norant of the Salvation, which is provided for 
 Mankind by the Mercy and Wifdom of God, ] 
 and endeavouring to maintain that Salvation, 
 which they themfelves have imagined, and which 
 ferveth none but themfelves, or fuch as come in- 
 to their Peculiarity, t they refufe to accept the 
 true and only Way of Salvation, which God hath 
 
 prepared. Thus far indeed they think iull- 
 
 ly ; That the End and Defign of the Law is to 
 introduce the Kingdom and Dilpenfation of Chriji, 
 the McJJiah ; i not, as they fuppofe, to procure 
 the Bleflings of his Kingdom by the Obfervance 
 of the Law ; but Chrijl is the End of the Law, 
 as the Law leads, and obliges us to fly to that 
 Way of Life and Salvation, which is open and 
 free to ALL, that believe in the Power and 
 
 Mercy of God. For the Way of gaining a 
 
 Title to Life and Salvation by the Law, as Mofes 
 defcribeth it, j is perfeft, finlefs Obedience : [a 
 Way, in which' no People in the World, not the 
 Jezvs themfelves, can hope to procure the Blef- 
 
 Cngs of the Kingdom of the Mejjiah. But the 
 
 Way of Salvation, which is by Faith in the Mer- 
 cy and Power of God, | runs in a quite different 
 Strain. -^ It forbids the Suppofition of procuring 
 the Grace of Redemption by any Works of Righ- 
 teoufnefs we can do. For, in order to our Re- 
 demption, 
 
 tk 
 
 Part III. 
 
 C H A ?• X. 
 
 I Brethren, my hearts 
 defire and prayer to God for 
 Jfrasl h, i ikat they might 
 be faved. 
 
 2 For I hear them re- 
 cord, I that they have a zeal 
 of God, -f- but not accordi};g 
 
 to knoixiledge. 
 
 3 For being ignorant of 
 God's righteoufnefs f or 
 'JUSTIFICATION,'] i and 
 going about to eftaMiJh their 
 oion JUSTIFICATION, 
 f they have not fubmitted 
 themfelves to the JUSTI- 
 FICATION of God. 
 
 4 For Chriff is the end 
 of the la-ju, IforJUSTI- 
 FICATION to every one 
 that believeth. 
 
 5 For Mofes defcribeth 
 the "JUSTIFICATION of 
 the la-a.', \ That the man 
 who doth thofe things, Jhall 
 live by them. 
 
 6, 7 But the JUSTI- 
 FICATION, -which is of 
 faith, I fpeaketh on this 
 zvife ; f fay 7iot in thy 
 heart, " IVho pall afcend 
 " into heaven? fthat is, 
 " to bring Chriji down 
 " from 
 
Chap. X. E 
 
 from above) — Or, 
 tx)ho (hall defcend into the 
 deep ? (that is, to bring 
 tip Cbrijl again from the 
 dead.) " 
 
 STLE /^ //6^ R O M AN S. 
 
 209 
 
 8 But i!ohiU faith it ? 
 The word is nigh thee, 
 even in thy mouth, and in 
 thy heart: I that is, the 
 word of faith which we 
 preach., 
 
 9 That if thou floalt 
 confefs with tly mouth the 
 Lord Jefiis, I andjhalt be- 
 lieve in thine heart, that 
 God hath raifed him from 
 the dead, f thou palt he 
 faved. 
 
 10 For with the heart 
 man believeth unto JUSTI- 
 FICATION, ! and with 
 the mouth confeffon is made 
 unto falvation. 
 
 .0 JEiFS. 
 
 demption, Chrift was firft to come down from J^^°""["^'"S 
 Heaven, and to be raifed from the Dead, after xlKEs'ofthe 
 be was crucified, otherwife he could be no Savi- u 
 our to us. And what Man, through the Per- ', 
 fedion of his OWedience to the Law, could ac- 
 quire either Power or Intereft enough, to bring 
 thrift down from the heavenly Manfions to this 
 Earth ; or to loofe the Bands of Death, refhore 
 bim again to Life, and exalt him to God's right 
 Hand, to be the Author and Captain of our Sal- 
 vation ? Such mighty EfFedts are not to be ac- 
 compliflied by our Works. And therefore, the 
 Way of Salvation by Faith very rightly teacheth 
 us to difclaim fuch vain, impradicable Schemes. 
 
 On the contrary, it teaches us ; That the 
 
 Mercy and Kindnefs of God our Saviour hath 
 cleared all Difficulties on his Part, and reduced 
 the Affair to the loweft and eafieft Conditions 
 on ours, by leaving nothing for us to do, but 
 what may be performed by our own Heart and 
 Mouth. I I mean that Faith, which I preach a- 
 
 mong the Gentiles ; Which is plainly no 
 
 more than this ; That if any one openly profef- 
 feth. That Jefus is the Meffiah or Saviour , ; and 
 believeth in his Heart that God hath raifed him 
 from the dead, and made him Head over all 
 Things, -f fuch Faith and Profeffion, if he con- 
 tinues uprightly therein, v;ill bring him unto eter- 
 nal Life. [And though the plain, fimple 
 
 Principles of Faith and Profeffion may feem low 
 and defpicable to the Jeio, puffed up with his 
 Relation to Abraham, the pompous Worfhip of 
 his Temple, his Sacrifices and Ceremonial Obfer- 
 vations, and all the Badges of Diftindion, by 
 which he ftands, as he imagines, exalted in the 
 Divine Favour above all People ; yet I tell you, 
 the plain, fimple Principles of Faith and Profef- 
 fion will effect more, than all the pompous Rela- 
 tions, Rites, and Pretenfions of the ^fTO.] For 
 although Faith is but a Principle in the Heart, 
 yet by believing in the Heart, a Man attains to 
 the Remiffion of Sins, and all the prefent Privi- 
 leges of the Gofpel Covenant. I And though Pro- 
 E e feffion 
 
2IO ^PARAPHRASE upon the 
 
 feflion and Pradice, according to that Principle, 
 
 Part III. 
 
 Concerning 
 the Mis- 
 takes of the 
 
 IS no more than doing plain Duty, as Occafion 
 
 :liev- requires, and makes no great Shew, in the Eye of 
 
 JEWS, jj^g World ; yet, through the Grace of God in 
 Chrijl, it is the fure and infallibly Way of obtain- 
 ing Salvation. And thefe, Faith and Pradice, 
 are alone fufficient for thefe great and higheft 
 
 Ends, For it is exprefsly declared by the 1 1 For the fcripture 
 
 Spirit of God, in the Place I have juft now quoted f^ith, \ JVbofoever belicveth 
 out of Ifaiah, \ namely, " Whofoever believ- onhimflmllnotbeajhamed. 
 " ETH on him lliall not be difappointed, but 
 
 " (h.ill certainly obtain Salvation." And ob- iz For there is no dif- 
 
 icrve, here is no Ditference put between Jew f^^^"" ^^^w^^« ^^^ 7^™ 
 
 and Gentile ; The Exprellion is general and un- 
 
 hmited ; "Whosoever bv^lieveth in him :" | 
 
 and fo in Truth it ought to be. For God, who 
 
 is equally the Creator, Proprietor and Governour 
 
 of all Mankind, is not more favourable to one 
 
 Man, becaufe he is a Jeiv, nor lefs merciful to 
 
 another, merely becaufe he is a Gentile ; but is 
 
 bountiful and gracious to all, in all Nations, who 
 
 worfliip and ferve him. Which Extenfive- 
 
 nefs of the Divine Grace is confirmed by the Pro- 
 phet Joel, fpeaking of the Gofpel Times and Sal- 
 vation, Chap. ii. 32, Whosoever trufts in God, 
 and looks unto him for Life, (hall be delivered 
 
 from everlafting Deftrudlion. Whence we 
 
 may deduce the NecefTity of our Miffion, as 
 Apoftles, to preach and propagate the Gofpel a- 
 mong the Gentiles, againft which the Jews cavil 
 and raife Objeftions : {iThef.n. 16.) For, how 
 Ihall the Gentile World be brought to truft in 
 God, and look unto him for eternal Life, unlefs 
 they have a right Perfuafion of his Grace in Chri/i 
 J ejus ? I and how fliould they be perfuaded of the 
 Grace of God in Chrift, unlefs they are acquaint- 
 ed with it .? -j- and how fhould they be acquainted 
 with it, if they have none to publifh the Gofpel 
 among them ? And how fhall any under- 
 take the Work of Publifhing the Gofpel among 
 the Gentiles ? How fliall they either be duly qua- 
 lified for it, or hope for Succefs, unlefs they have 
 s Commiflion from God ? I They, that go upon 
 
 this 
 
 and the Greek : \ for the 
 fame Lard cuer all,, is rich 
 unto all that call upon hi in. 
 
 ij For whofoever Jhall 
 call upon the name of the 
 Lord., fhall be faved. 
 
 14 Hoia then (loall they 
 call on him, in whom they 
 have not believed? \ and 
 how fhall they believe in 
 him, of whom they have not 
 heard ? '\ and hew paU 
 they hear without a preach- 
 er ? 
 
 1 5 yfW how fJmll they 
 preach, except they befent ? | 
 as it is written, " How 
 " beautiful are the feet of 
 " them that preach the 
 " gofF^ 
 
Chap. X. E p I s T I, E /,? //6g R O M A N S. 
 
 this Errand, muft be Angularly furnifhed 
 
 21 
 
 glad tidings 
 things !" 
 
 eace, and bring 
 of good 
 
 accord- Concerning 
 
 ing to the Senfe of the Spirit of God, Ifa. Hi. 7, VakesoV th 
 How excellent is the Miniftrv, the Million and uneeliev- 
 
 Endowments of thole, who bring glad Tidings of '.^ 
 Peace, and publifli the News of good Things ? 
 'JEJF. But a Divine Million would be at- 
 tended with Succefs : Whereas there are Num- 
 bers, who pay no Regard to the glad Tidings 
 you preach. I AFOS. To this Objidion, it is a 
 Sufficient Anfwer ; That the Spirit of God, in 
 Ifaiah, foretold it would be fo, even in the Cafe 
 of theyfw; themfelves, when he faith, Ifai. liii. i. 
 " Lord, who hath believed the glorious and im- 
 " portant Things, which we have reported, or 
 
 " propofed to their Hearing ?" (Here, by 
 
 the Way, we may fee, that Faith is produced by 
 fomething propofed to the Hearing of Mankind ; | 
 and that can be no otherwife than by Preaching 
 the Word of God ; which is another good Argu- 
 ment for "our Miniftry.) But to return to 
 
 the Objediion : You fay. All have not obeyed the 
 Gofpel ; but I fay, Have they not all heard it ? | 
 Yes verily. The Providence of God hath fo vifi- 
 bly attended the Preaching of the Gofpel, and 
 fpread it among the Gentiles fo far, tliat one may 
 fay, in the Words of the Pfilmift, {'Pfd. xix. 2, 3.) 
 the Sound of thofe, who pre.^.ch it, is gone forth 
 into all the Earth, and their Words to the fur- 
 theft Part of the World, [And therefore it muft 
 be wholly charged upon their own Wicked nefs,_ 
 
 if they are not obedient to the Gofpel.] And 
 
 I fay further ; ( Why all thefe Cavils and Eva- 
 lions, in Relation to the Preaching of the Gofpel 
 among the Gentiles^ when the Jews had fufficient 
 Notice, that God would extend his Grace to the 
 Gentiles, and take them in to be his People ? '\- 
 For Mofes himfelf declareth as much, when, in 
 the Name of God, he fiith, (Dent, xxxii. 21.) 
 / will move them to 'Jeakiify with thofe, which are 
 not a People, I will provoke them to Anger with a 
 
 20 But Efaias is -very foolifh Nation. But Ifaiah fpeaks out in the 
 
 bold, end faith, \ " I was plaineft Language, I Chap. Ixv, i, / have offered 
 " found of them that fought m^jgif to thofe that asked not for me; I atnfoiind 
 '■'■ me not ; I was made ^ E e 2 of 
 
 1 6 But thfy have not all 
 obeyed the gofpel. I For 
 Efaias faith. Lord, " ivho 
 " hath believed our report?" 
 
 1 7 So then, faith Com- 
 eth by hearing, I and hear- 
 ing by the word of God. 
 
 18 But I fay. Have 
 they fiot heard? \ I'es verily 
 their found went out into 
 all the earthy and their 
 words unto the ends of the 
 world. 
 
 19 But I fay, i did not 
 Ifrael knozv ? t Firjl, Mo- 
 fes faith, I will provoke you 
 to jealoufy by them that 
 are no people, and by a 
 fooliflj nation I will anger 
 you. 
 
 JEIVS. 
 
212 
 
 Concerning 
 the Mis- 
 takes of the 
 
 UNBELI EY- 
 ING JEIVS. 
 
 A PARAPHRASE upon the 
 
 Part III. 
 
 To the B 
 
 T. I F, V 1 N C 
 
 of them that Joiight me not: I /aid. Behold me. 
 Behold me, unto a Nation not called by my Name. 
 ■When, in the very next Verfe, he thus ex- 
 prefleth the Senfe of the Divine Mind, with re- 
 gard to the People of Ifracl ; I 1 have fpread out 
 my Hands all the Day long unto a rebellious People, 
 •which ivalkcth in a Way not good, after their own 
 Thoughts. 
 
 " y,mnifefl unto them that 
 " ajked not after me." 
 
 2 1 ButtoIfraelhefaith,\ 
 " M day long I have 
 " Jlr etched forth my hands 
 " unto a difobedient and 
 " gain-faying ■people." 
 
 CHAP. XI. 
 
 5f T3 ^ T what I have argued concerning the J Say then. Hath God cafl 
 JD prefent Exclufion of the fews " '-^-■> 
 
 away his people ? I By no 
 means, f For I alfo am an 
 Ifraelite, of the feed of 
 Abraham, of the tribe of 
 Benjamin. 
 
 muft not 
 be underftood, as if God had abfolutely, uni- 
 verfally, and for ever, thru ft his People Ifrael a- 
 way from him. I By no means, -j- For I am my- 
 felf an Ifraelite, of the Seed of Abrahatn, and of 
 the Tribe of Benjamin ; and yet I ftand in the 
 
 peculiar Covenant and Church of God. God 
 
 hath not iiniverfally thruft away his People, for 
 
 whom, in the Promife to Abraham, he intended, 
 
 and decreed his fpecial Favour and Bleffing. I 
 
 But the Cafe is now, much as it was in the Days 
 
 of Eli as : Tiiat good Man, you know, made his 
 
 Addreffes to God, complaining of Ifrael, as a- 
 
 bandoned and totally apoftate; And fup- 
 
 pofing that all Religion, and religious People, ed thy Prophets, and digged 
 
 him felf excepted, whofe Life was very precarious ^°'^" thine altars; and F 
 
 and uncertain, were entirely deftroyed. * * ^"^ ¥f alone, and they feek 
 
 2 God hath not ca§l a- 
 way his people whom he 
 foreknew. I Know ye not 
 what the fcripture faith of 
 Elias ? How he maketh in- 
 terceffion againjl Ifrael, fay- 
 
 3 Lord, they have kill- 
 
 * 
 * 
 
 But the Anfwer, which God made, af- 
 
 fured him, there were then in the Land full 
 feven thoufand Men, uncorrupted with Idolatry, 
 whom the Providence of God had preferved 
 from the Rage of Perfecution, i Kings xix. 14, 
 jg^ * * * * 
 
 And fo it is at this very Time ; I there is a 
 
 Remnant of Jews, a confiderable Number, who 
 have accepted of the Grace of the Gofpel, and 
 are the People of God, + after the only true Way 
 of chooling his People, which is by Grace, 
 
 (And here, by the Way, let me put this 
 
 Remnant of the jews, who have embraced the 
 Gofpel, in Mind ; That if their Standing in the 
 Church is of Grace and Favour, it is wholly fo, 
 
 and 
 
 vty life. 
 
 4 But what faith the 
 anfwer of God to him ? " / 
 " have referved to my felf 
 " feven thoufand men, who 
 " have not bowed the knee 
 " to the image of Baal." 
 
 5 Evenfo at this prefent 
 time alfo | there is a rem- 
 nant -f- according to the 
 ekiiion of grace. 
 
 6 (And if by Grace, 
 then it is no more of works; \ 
 otherwife Grace is no more 
 Grace, f But if it is of 
 
 works. 
 
Chap. XI. 
 
 viorks, then Grace is f 
 more ; || otherwife work 
 no more work.) 
 
 Epistle to the ROMANS. 
 
 213 
 
 7 PFhat then ? \ Ifrael 
 hath not obtahiedthat which 
 he feeketh for ; f hut the 
 eleSiion || hath obtained it., 
 X and the rejl were blinded. 
 
 8 (According as it is 
 written, \ " God hath giv- 
 " en them the fprit of 
 " flumber, eyes that they 
 " fhould not fee., and ears 
 " that they fhould not hear, ) 
 " t unto this day." 
 
 g And David faith, \ 
 Let their table be made 
 a fnare, and a trap, and 
 aftumbling block, and a 
 recompence unto them. 
 
 and in no Part, or RefpedV, dependent upon their To the be- 
 Obfervance of the Law of Mo/es. \ For if it were, jei^I'' 
 Grace would lofe its proper Nature, and ceafe to <...>'-v'-vJ 
 be what it is, a free, undeferved Gift, f On the 
 other hand ; were it true, that they are inverted 
 in the Privileges of the Kingdom of Cbrifi only 
 by the Obfervance of the Law of Mojes ; then 
 Grace would be quite fet afide. || For if it were 
 not, Work, or the Merit of Obedience, would 
 lofe its proper Nature, which excludes Favour, 
 and Free-gift. [Let the JewiJJj Chrijlians there- 
 fore remember ; That, however they may be 
 obliged, or allowed, while their Polity continueth, 
 to obferve the Mqfaical Inftitutes, yet their In- 
 tereft in the Kingdom and Covenant of God has 
 no Dependence upon the Obfervance of them ; 
 but ftands upon a diftinft Foundation ; namely, 
 the Mercy and Favour of God.] 
 
 But to return to the Point. The State of the To the be. 
 Cafe before us is this : I Whereas the Nation gentile. 
 of the Jews ftrenuoufly contend to be continued, concerning 
 as they Have hitherto been, the peculiar Church ^f^^ of^jl;^ 
 and People of God, they miffed of their Aim. f jEtvs. 
 But this is not true of the whole Body without 
 Exception ; that Part of them., who come into 
 the Scheme of Eleftion, which God has eftablifli- 
 ed, by acfepting the Gofpel, l| have attained to 
 the Honour and Happinefs of being continued in 
 the Church j % and the reft of them are, at pre- 
 fent, in a State of Blindnefs and Infidelity. 
 
 In the fame unhappy Circumftances defcrib- 
 
 ed by the Prophet Jfaiah xxix. 10 ; t The Word 
 and Revelation of God, which fhould have a- 
 wakened their Confciences, and opened their Eyes 
 and Ears, hath had a very different Effeft, and 
 been the Occafion of their greater Obduration. f 
 This is their unhappy Condition to this Day, 
 even after all that the Divine Wifdom and Good- 
 nefs hath done, to confirm the Gofpel, and to 
 convince them. And it might juftly be ex- 
 pected the Confequences of their Infidelity and 
 Oppofition to the Truth, would be the fame, 
 that David predicted, {Pfal. Ixix, 22, 23.) would 
 
 befall 
 
A PARAPHRASE upon the 
 
 btrt'all the 'Jcwi of a like Charafter, ia his Times ; 
 I namely, that what (hould have been for their 
 Comfort would prove a Snare, a Stumbling- 
 block, and jalt Retribution of their Wickcdnelk 
 
 That they would be dill more and more 
 
 blinded, and averfe to Truth ; I in greater Slavery 
 to t]-eir own Lulls, and ftill Icfs able to recover 
 themfelves from their VVretchednefs. [A wicked 
 Oppofition to Truth, always hath produced, and 
 will always produce the fame fad Eftefts, we 
 fee in the blinded^ infidel yews at this D.y.] 
 
 But, although their Condition is very un- 1 1 / fiy then^ Have 
 
 happy, we inuft not therefore conclude, they they ftumbhd \ that they 
 are ftUen from the Favours and Privileges of God's fl:>ould {QtA\^ fall? ^ By no 
 
 Part III. 
 
 " lo Let their eyes be 
 darkened^ that they way 
 710 1 fee, I and bow down 
 their back alwaxs." 
 
 People, I beyond a Poffibility of ever being re. 
 flored to them, t Very far from that 
 contrary, their Fall is fo circumftanccd, th it at 
 prefent, it yields an ex'citing Motive to thofe, that 
 will refle6f, torouze and recover themfelves, when 
 they fee the Difpenfation, wliich occafioned their 
 Fall, turn to the Salvation of the Gentiles, by 
 their accepting the Mejfiah, and thereupon being 
 taken into the Church, and favoured with the 
 Gifts of the Spirit, the Seal of their Adoption, 
 
 and Earncft of eternal Life. And if even 
 
 the Difpenlation, which occafioned their Fall, | 
 hath enriched the World with Light and Truth 
 and Grace ; -f- if even that, which hath degraded 
 them from their ancient Privileges, hath been the 
 aggrandizing of the Gentiles, before in a low and 
 poor Condition, || how much more (hiall that Dif- 
 penfation enrich and aggrandize the Gentile World, 
 which fhall bring the whole Body of tlie Jeivs 
 
 to the Faith of the Gofpel ? (I direcft my 
 
 Difcourfe now to you, Clirifl:ian Gentiles ; | and 
 feeing I am the Apoftle of the Gentiles, f you 
 muff allow me to honour my Miniftry, by fpeak- 
 ing magnificently of the Advantages, you have 
 received, and fhall receive, by the Gofpel. 
 
 But remember, it is with no Defign to give 
 
 you a Handle to infalt the Jews, my own Flefh 
 and Blood ; but to flimulate and rouze, at leaf): 
 fome of them, to value and embrace that Mercy, 
 
 which 
 
 means. \\ But through thetr 
 On the f'^^^f'^^'^'^^''"^^^ come to the 
 Gen tile J, for to excite them 
 to emulation. 
 
 12 No'j:, if the fall of 
 them I be the riches of the 
 world, -f- and the diminifJj- 
 ing of them the riches of the 
 Gentiles : || how much more 
 their fulnefs ? 
 
 1 3 (For I fpeak to yen 
 Gentiles, \ in as much as I 
 am the apofile of the Gen- 
 tiles, -f- / honour my mini- 
 ffry. 
 
 \j\. If by any means I 
 may excite to emulation 
 them which are my flefh, 
 and might, fave feme of 
 them.) 
 
Chap. XL E p I s T L E /^ //^^ R O M A N S. 
 
 15 For, if the calling which hath fo much enriched you.) 
 
 away of them \ be the n 
 conciling of the world ; f 
 ivhat fball the receiving 
 them be, || but life from 
 the dead? 
 
 be hoh, the lamp is alfo 
 holy : and if the root be 
 bob, fa are the branches. 
 
 peat It again, as deferving fpecial Obfervation ; 
 That, if the prefent Difpenfation, whereby the 
 unbeUeving ^Jews are caft ofF, I hath opened the 
 Doors of the Church, and the Arms of God's 
 Covenant Love to the World : -f- is it not eafy 
 to fuppofe J That the future Difpenfation, where- 
 by they fhali be received again into the Church, |) 
 will produce fuch a new and furprizing State of 
 Things among the Gentiles, as (hall refemble a 
 
 16 For if the firfl-friiit general Refurredlion from the Dead ?. [Think 
 
 not the unbelieving Jews are a People iotirely 
 abandoned.] The firfl of the Dough offered to 
 God {Num. XV. 20, 21.) confecrated the whole 
 remaining Lump, and any Virtue in the Root 
 muft be communicated to the ■Branches, . Now 
 Abrahafjj, who may be confidered as the Firft- 
 Fruit, or Root, of the Jewijlj Nation, was in 
 Covenant with God j and confequently the yewifi 
 Nation, which anfwerto the Lump of Dough, and 
 are the Branches fprung from him, are to be ftill 
 confidered, as flanding in fome fpecial Relation to 
 
 ij Aiid, if fame of the God. And,, although fome of thofe Branches 
 
 branches be broken^ off ; \ are broke off, | and you. Gentile, who ought to 
 think no better of yourfelf, than a wild, unfruit- 
 ful Olive, living before in Ignorance and Aliena- 
 tion from God, -j* are grafted into the good Olive 
 of the Jewijh Church, || and fb are become a 
 Sharer in, the Root and Fatnefs of that Olive; 
 namely, the Promifes made to . the Patriarchs, and 
 the fpiritual Privileges of the Je^vip Church ; 
 
 Do not, therefore,, boafl againft the Jews-, 
 
 branches : \ but, if thou infulting the Branches, . among whom you are 
 glorieft, thou bear en not the grafted : I For fhould you boaff, it is eafy to quell 
 your Pride, by putting you in mind ; That from 
 you the leafl Blefling is not derived to the Jewifh 
 Nation, t but you have received from them the 
 original Promife of Grace, made to Abraham, 
 which is the Foundation of all your fpiritual Pri- 
 vileges. You may fay ; " But furely it is 
 
 " fome Honour, that the Branches v/ere broke 
 " off, that I might be . grafted in." * * 
 
 . Well . 
 
 and thou, being a wild olive- 
 tree, f wert graffed in a- 
 mong them, \\ and with them 
 partake/l of the root and fat- 
 nefs of the olivi-iree ; 
 
 1 8 Glory not againft the 
 
 root, t but the root thee. 
 
 1 9 Thou wilt fay, then^ 
 " The branches were bro- 
 " ken off, that I might be 
 
concerning 
 theREjEC- 
 T I o N of the 
 
 "JEWS. 
 
 216 y^ PARAPHRASE upon the Part III. 
 
 rotheEE- Well, be it fo : But confidei- upon what 20 Well; \ hecaufe of 
 
 GENniE, Foot Things are placed. I They, who are broken Mibelief they were hoken 
 off, are in thoie unhappy Circumftances, through #' t ^»^ thoujiandejl by 
 Unbelief, and Mifimprovement of the Grace of f^^j^h.llBenct high-mmdeci, 
 God ; -f* ^"d you maintain your prefent Station ^ " -^ ^''' 
 in the Church, only by Faith and Obedience to 
 the Gofpel. II Therefore the Conditions of your 
 prefent Situation are fuch, as fhould lead you, 
 not to Confidence, and Boafting, t but to Fear 
 and Caution to make good thofe Conditions. 
 
 For, if God fpared not the natural Branches, 2 1 For if God fpared 
 
 but brake them off, when they fell into Unbelief not the natural branches, \ 
 and Obduracy, I you have great Reafon to fear, he take heed /tj/Z he alfo /pare 
 
 will rejeft you, if you are not careful to make a 
 
 right Ufe of his Goodnefs. Here then you 
 
 have two very different Views ; I the one of God's 
 Severity, towards the unbelieving Jews ; f and 
 the other of Mercy, in your own Cafe. || Butcon- 
 fider well, how both the Mercy and the Severity 
 are qualified. The Mercy God has ibewn you in 
 pardoning your Sins, and taking you into his King- 
 dom and Covenant, will be confirmed, and iffue 
 in your eternal Salvation, if you make a due Im- 
 provement of it, and continue fit Objedts of his 
 Favour. % But, if you abufe his Goodnefs, not- 
 withftanding your prefent Advantages, you {hall 
 
 be cut off from Life and Salvation, On the 
 
 other hand ; they are fallen away from their an- 
 cient Privileges, only by their own Unbelief; | 
 for, would they but at any Time, either now or 
 hereafter, embrace the Gofpel, nothing could 
 hinder their being reftored to all their former 
 Honours and Advantages, -f* For the Goodnefs, 
 and Providence of God, can never want Means to 
 effedl any thing of this Nature, how improbable 
 foever it may feem to Men. — — [And yon. 
 Gentiles, have Reafon to expeft fuch a Difpenfa- 
 tion in their Favour.] For, if God hath found out 
 a Way of grafting you, the Branches of the 
 wild, unfruitful Olive, contrary to your Deferts, 
 and Hopes, into the good and genuine Olive-tree 
 of his Church ; I How much more may we af- 
 fure ourfelves, God will eredl a Difpenfation, 
 
 which 
 
 not thee, 
 
 22 Behold therefore, the 
 goodnefs and feverity of 
 God : I on them which fell, 
 feverity ; -f but towards 
 thee, goodnefs, || if thou 
 continue in his goodnefs : J 
 otherwife thou alfo fl^alt be 
 cut off. 
 
 23 And they alfo, \ if 
 they abide not flill in unbe- 
 lief, flmll he graffed in: 
 ■\ for God IS able to graff 
 them in again. 
 
 24 For, if thou wert 
 cut out of the olive-tree, 
 zvhich is wild by nature, 
 and wert graffed, contrary 
 to nature, into a good olive- 
 tree : I how much morefljall 
 thefe, which are branches 
 by nature, he graffed into 
 their own olive-tree ? 
 
Chap. XI. 
 
 Epistle to the ROMANS. 
 
 25 For I would not, 
 brethren, that you Jhould 
 he ignorant of this myftery \ 
 {left ye jhould be ivife in 
 your otvn conceits) ■]- that 
 blindnefs in part is happen- 
 ed to Ifrael, until the ful- 
 fiefs of the Gentiles be come 
 in. 
 
 26 And fo I all Ifrael 
 fiall be faved : -f as it is 
 written, " There /hall come 
 ' ' cut of Sion the deliverer, 
 " and ffoall turn away un- 
 " godlinefs from Jacob." 
 
 27 For this is my cove- 
 nant unto them, when 1 
 fhall take away their fins. 
 
 28 As concerning the 
 gofpel, I they are enemies -f 
 for your fake : \\ but as 
 
 touching the eleSlion, % they 
 are beloved * for the fa- 
 thers fakes. 
 
 29 For the gifts and 
 calling of God \ are without 
 repentance. 
 
 30 For, as ye in times 
 PAST have not believed 
 God, I yet have now ob- 
 tained mercy ■\ through their 
 unbelief : 
 
 which fhall graft thole Branches, that are broken To the ee- 
 off, into the old Olive-tree, to which they pro- gentILES, 
 
 perly belong. For to be plain. Gentile Bre- concerning 
 
 thren, my Defign is to inform you of this Point, !r''f„^'^of the 
 which can be known only by Revelation, and jEJrs. 
 which hath been revealed to me ; I left, build- '— ^"v^^ 
 ing your Conceptions upon your own Conjedlures, 
 you (hould vainly exalt yourfelves, in Contempt 
 of the Jews : f My Defign, I fay, is to inform 
 you ; That the Unbelief, v/hich the greateft Part 
 of the yews are now under, will remain no lon- 
 ger than till the Chriftian Church of the Gentiles 
 
 is fully compleated. And by that means, 
 
 that is, by the Difpcnfation, which fliall corn- 
 pleat the Gt7z///(?- Church, f the whole Body of 
 the Jews (hall be brought to the Profeffion of 
 Chriftianity, taken into the Kingdom of God, 
 and reftored to their ancient Privileges ; -j- accord- 
 ing to the Prophetic Writings, which affirm, 
 That out of Sion f^all a Deliverer come, and he 
 
 jhall turn away TJngodlinefs from Jacob. ■ For 
 
 this is the Bleffing, which God has promifed to 
 beftow upon them, when he fliall remove thofe 
 Judgments, which have been inflidted upon them 
 
 for their Sins. Underftand then ; That the 
 
 unbelieving Jews, with Regard to the Gofpel, 
 which they have rejedled, ) are, at prefent, Ene- 
 mies, or Aliens from the Kingdom of God, un- 
 der his Son, Cbriji Jfus, f on Account of that 
 extenfive Grace, which has overturned their Pe- 
 culiarity, and admitted you into his Church and 
 Family : II But, with regard to the original Pur- 
 pofe of Election, whereby they were chofen and 
 feparated from the reft of the World, to be the 
 peculiar People of God, J God hath ftill Favour 
 in Store for them, "* upon the Account of their 
 
 Fore-fathers, the Patriarchs. »- For the Gifts 
 
 and Invitation of God, in this Cafe, I are fuch as 
 he will not abfolutely revoke, while the World 
 
 ftands. For, as you. Gentiles, for many 
 
 Ages part, were in a State of Alienation from 
 
 God ; I yet not fo as to be totally, and for ever 
 
 excluded, for you are now taken into his King- 
 
 F f dom, 
 
2i8 y^PARAPHRASE upon the Part III. 
 
 To the BE- dom, -f by that Method which hath occafioned 
 
 "qeV^ILES the Unbelief of the y^'J : So in hke Man- 3' £^-'f«> have thefe 
 
 ' ner the Jeivs, in their Turn, are, throu^^h Infi- 7° now not believed -, , 
 
 delity, lliut out of the prefent Kingdom of God,l ^f^foughycurmeny^f 
 
 not to their utter Exclufion, but to open a new '^^y "^fi rnay obtam mercy. 
 
 Scene ; when, through the further Difplays of 
 
 God's Mercy to you, f they fliall be taken into 
 
 liis Kingdom again. For God has fo ordered 32 For God hath locked 
 
 his Difpenfations, that the y^-wi, as well as the up all together in unbelief,] 
 
 Gentiles before them, have fldlen into fuch Un- ^^at he might have mercy 
 
 belief, as has excluded them out of his vifible ^P°^ ^U. 
 
 Kingdom, in this World. In which State he 
 
 thought fit they ihould both for a long while 
 
 continue ; I that at length he might difplay his 
 
 Wifdom and Goodnefs in reducing both into one 
 
 Church under J ejus Chrift. And in thofe 33 O the depth of the 
 
 Things, which relate to the Government of the riches both of the wifdom 
 
 World, the erefting and managing various Dif- ^»^ knowledge of God! \ 
 
 penfations, we muft not take upon us to cenfure ^^ unfearchaUe ar,e his 
 
 The Divine Proceedings ; but, while we are fure {"f Tf ' + Tt ^" ^'"^'^ 
 1 -,1 tin -r^^ • , • pan nndtngout! 
 
 he will, at the lalt Day, judge every one in per- 
 
 fedt Equity, according to the Light and Dil'pen- 
 fation he is under, we ought to believe, and with 
 humble Admiration adore, and fubfcribe to, the 
 mofl; profound, immenfe Wifdom and Know- 
 ledge of God J I being perfuaded, that his Schemes 
 of Government are not to be fcrutinized by our 
 lliallow Underftandings, f nor his Methods of 
 cfFeifling his own holy Purpofes, to be traced by 
 
 any created Skill or Sagacity. For who can ^^ For who hath known 
 
 pretend to enter into his Mind, or comprehend the mvtd of the Lord? \ or 
 the Schemes that are laid there ? 1 or which of J^^J ^^^''■' ^^^« his comjel- 
 his Creatures did he ever take to be of his Coun- °''' 
 cil, to diredl him, or to fupply the Defers of his 
 
 Wifdom ? Or who can pretend to have any 35 Or who hath firjl 
 
 Demands upon him ? Who hath ever brought given to him, and it fl:all 
 him under any Obligations? May he not freely, be recompenfed to him a- 
 as in his Wifdom he feeth fit, beftow his Fa- Z'^^^ • 
 vours, and grant more or lefs external Advantages 
 and Privileges, Light, Powers, Capacities and 
 Enjoyments upon his Creatures, for any Thing he 
 hath received from any of them ? Certainly he 
 
 may: 
 
Chap. XII. Epistle 
 
 q6 For of him, \ and may : — 
 
 to the ROMANS. 
 
 219 
 
 — For of him, as the original Defigner To the be- 
 
 him, + and to him and Author, I and by him, as the principal Caufe gentile 
 
 are all things : || to whom ^^^ Efficient, f and to him, as the Lift End, to his concerning' 
 
 be glory for ez-er. Amen, j^^^^^^,.^ ^^^ ^U ^^j^„^ throughout univerfal Na- Jf^J^t'^d,; 
 
 tare : || and let his Majefty, Wifdom and Good- jEirs. 
 
 nels be celebrated, and magnified for ever. Amen , ^^-^^^"^^^ 
 
 CHAP. XII. 
 
 I jBefeech you therefore, 
 -' brethren, \ by the mer- 
 cies of God, t that yepre- 
 fent your bodies a living fa- 
 crifice, || holy, acceptable 
 unto God, X which is your 
 reafonable fervice. 
 
 2 And he not conformed 
 to this world : I but be ye 
 transformed by the renew- 
 ing of your mini, -f that ye 
 amy prove \\ what is that 
 good, and acceptable, and 
 perfeSf will of God. 
 
 3 For I fay, through the 
 grace given unto me, \ to 
 every man that is atnong 
 you, -f not to think of him- 
 felf more highly than he 
 ouzht 
 
 PART IV. 
 
 f T TAVING thus cleared your Title to the To belihv-- 
 J~X Bleffings and Privileges of God's pecu- ^^^ J/jf ^ 
 liar Kingdom in the World, I now earneftly ex- tiles. Con- 
 hort you, Chriftian Brethren, I in Confideration "/"J^^J^;^" 
 of the Goodnefs of God in revealing his Gofpel, t,|^,-v->^ 
 and admitting you all to an equal Intereft in the 
 Grace, therein declared and promifcd, -f- that as 
 an holy Priefthood, inftead of brutal, dead Sacri- 
 fices, you confecrate and offer your Bodies, a liv- 
 ing Sacrifice, by mortifying the Deeds of the 
 Flefh ; II that, being free from every Blemilh of 
 fenfual Impurity, you may praftife Holinefs, and 
 the Things that are pleafing to God, \ which is 
 the moft rational Worfliip and Service you can 
 perform, and infinitely preferable to the ritual 
 
 Obfervances of the Law. And, as you are 
 
 now become the feparate and peculiar People of 
 God, do not mix yourfelves again with a profane, 
 wicked and ignorant World ; do not conform to 
 the vicious Cuftoms, Tafte, and Examples there- 
 of: ! but be changed into new Creatures in Chrifi 
 fcfus, by receiving better Principles and Habits of 
 Mind, -f- that you mav thereby he enabled to dif- 
 cover, relilh, approve and recommend to others, 
 II that Courfe of Life, which is good, juft and 
 true, moft pleafing and acceptable to God, and 
 whereby ye {hall be accompliflied in every Part 
 
 of the Divine Life. [And the firft Thing, 
 
 wherein I would have you act as Perfons devoted 
 to God, not according to the Pride and Folly of 
 the World, but agreeably to the Spirit of the Gof- 
 pel, is the extraordinary Gifts of the Holy Spirit, 
 with which feveral of you are endowed :] And 
 F f 2 there- 
 
A PARAPHRASE upon the 
 
 therefore, according to the Gift and Wifdom, the 
 Office and Authority, by the Favour of God con- 
 ferred upon myCelf, as I am an Apoftle, ] I exhort 
 and charge every oneamongfl: you, -f- not to raife 
 his Thoughts above his particular Endowments, to 
 the Contempt and Difparagement of other Peo- 
 ple : II but to preferve a fober, modeft and com- 
 pofed Mind, :|: according to the Nature and Ex- 
 tent of the Gift or Office, which God has com- 
 mitted to his Fidelity, [that it may turn, not to 
 the Prejudice, but to the Benefit of the whole 
 
 Society.] For as in the human Body we 
 
 have many Limbs, | and thofe Limbs are not all 
 fubfervient to the fame End ; but one, the Hand 
 for Inftance is applied to one Ufe, and another, 
 
 the Foot, is applied to another Ufe : So, 
 
 by Analogy, it is in the fpiritual Body. Though 
 we, who profefs Chriftianity, are many diftinft 
 Perfons, yet in Chrift we are incorporated into one 
 Body ; I and every fingle Perfon is to be confi- 
 dered as a Limb, or Part of that Body, ftanding 
 in Relation to the other Limbs, and having his 
 particular Place, Ufe, and Office for the Benefit 
 
 of the whole. Therefore, as the Favour of 
 
 God, with this View of our mutual Subferviency 
 and Ufefulnefs, hath endowed us with different 
 Gifts and Qualifications, let us every one apply 
 ourfelves to the diligent Improvement of our par- 
 ticular Province and Talent, and modeftly keep 
 within the Bounds of it, not exalting ourfelves, 
 or defpifing others. I For Inftance, let thofe who 
 are endowed with the Gift of Prophecy, of in- 
 terpreting Scripture by Infpiration, or foretelling 
 Things to come, exercife that Gift according to 
 the Place it holds, or the Proportion and Rela- 
 tion it bears to the Gifts of others in the Church. 
 
 He, whom God hath qualified to be a Mi- 
 
 nifter or Evangelift, that is to fiy, an Affiftant 
 to the Apofiles, Prophets, or fuperior Minifters, | 
 let him keep within his own Sphere, and dili- 
 gently execute that Office, -f Let him, that is a 
 Teacher, confine himfelf to his own Province, 
 
 and 
 
 Part IV. 
 
 ought to think \ \\ but to 
 think foberly, % according as 
 God hath dealt to every man 
 the meafure of faith. 
 
 4 For as we have many 
 members in one body, \ and 
 all members have not the 
 fame office : 
 
 5 So ive, being many, 
 are one body in Chriji, \ and 
 every one members one of 
 another. 
 
 6 Having then gifts, 
 differing according to the 
 grace that is given to us, I 
 whether prophecy, let us 
 prophefy according to the 
 proportion of faith : 
 
 7 Or miniftry, I let us 
 wait on our miniflring ; -f 
 or he that teacheth, on 
 teaching ; 
 
Chap. XII. 
 
 8 Or, he that exhorteth, 
 on exhortation : I He that 
 giveth, let him do it with 
 Jimplicity ; f he that rtikth, 
 with diligence ; || he that 
 Jheweth mercy, with chear- 
 fulnefs. 
 
 9 Let love be without 
 dijfimulation. I Abhor that 
 which is evil, -f cleave to 
 that which is good, 
 
 I o In brotherly love one 
 to another let your affeSlion 
 be natural ; I in honour pre- 
 ferring one another ; 
 
 Epistle to the ROMANS. 
 
 2 2 
 
 1 1 Notpthful in hufi- 
 nefs ; I fervent in the fpi- 
 rit ; -f ferving the Lord •, 
 
 1 2 Rejoycing in hope •■, I 
 patient in tribulation •, "f" 
 continuing injlant in prayer ; 
 
 and be faithful in it. He that is endowed ^^o^be^^e^v - 
 
 with a particular Talent of exhorting, comfort- ^nj^G^AT- 
 ing and fupporting others in their Profeflion, let TILES. Con- 
 him attend to that good Work. I He, who is ^^^^7if^[r,^,"- 
 employed as a Deacon, in diftributing the Churches <^^/^.y^^ 
 Stock, let him do it with an honell: and dilinter- 
 eftedMind. f He that undertakes to patronize and 
 fuccour fuch as are under Perfecution, let him do 
 it with Care and Application. || He, whofe Office 
 it is to minifter to the Sick, the Widow, or 
 Stranger, let him do it heartily and chearfully. 
 
 Let your Love, and all the Expreffions of 
 
 it, be fincere and unfeigned, without Flattery and 
 Compliment. | Deteft every bale and injurious 
 A-ftion ; t be always ready and defirous to do what 
 
 is kind and good. [Imprint in your Hearts 
 
 and Memories the following Ihort Precepts j Let 
 Love be natural ; Be fir ft in giving Honour ; Ac- 
 tive in good Offices ; Fervent in Spirit ; ferviftg the 
 Lord ; in Hope rejoicing ; in AffliSiion patient ; 
 in Prayer perfevering ; To the Poor charitable ; To 
 Strangers hofpitable. That is to fay ;] Let the 
 brotherly Love, to which you are obliged by the 
 Gofpel, be really fuch, like the genuine, natural 
 Affecflion of the neareft Relatives, i Stand not up- 
 on Points of Precedency; infift not that others 
 firft pay their honourable Refpe<fls to you ; but 
 let every Man, from a Principle of cordial Love 
 and Efteem, be ready to be firft in giving Ho- 
 nour to his Chriftian Brother. Be not cold, 
 
 liftlefs and indifferent in doing thofe good Offices, 
 which require a chearful, diligent Adivity. 1 So 
 improve in the Habits of Virtue and Piety, that 
 you may receive the Spirit to a Degree of real 
 Life and Fervour, in the Love and Worfl^p of 
 God, and the Pradice of the Truth, t Be wholly 
 devoted to the Interefts and Obedience of the 
 Gofpel, accounting yourfelves the Property of 
 "yefiis Chrift, and bound to ferve him faithfully 
 
 and conftantly. Let your Hopes of eternal 
 
 Life, which is in Chrift Jefiis, be fo much in 
 
 your Thoughts, fo clear, fo ftrong and lively, as 
 
 to produce a Chearfulnefs, Joy and Pleafure, 
 
 proportionable 
 
222 ^PARAPHRASE upon th^ Part IV. 
 
 To B ELI Ev- proportionable to the glorious Object of them, j 
 mIgen-^ Let no Sufferings deter or difcourage you from 
 TILES. Con- your Duty ; but continue fledfaft in Well-doing, 
 cerning Chri- [^^^^^ much focvcr vou may be defpifed, h.;ted, or 
 
 flian Danes. .. ,, -ii'iiir'-i-- 
 
 y^y^^-'s^ injured by wicked Men, T raint not m your 
 
 Minds ; do not imagine yourlelves negledted or 
 
 forlaken of God ; but call upon him with Faith 
 
 and Conftancy ; believing that he regards you, and 
 
 will fupply prefent Strength, and in due Time 
 
 will give compleat Deliverance. Contribute 13 Bijlrihuting to the 
 
 what you can to the Comfort and Relief of your neceffity of faints •, I given 
 
 Fellow-Chridians in. Want and Diftrefs. I Kindly ^° hofpiaUty. 
 
 entertain fuch as come'to you, either as Preachers 
 
 of the Gofpel, or as Refugees. Willi the 14 Bkfs them voho fe-r- 
 
 beft of Blelilngs to them that are injurious to you fecuteyou: \ blefs, andcurfe 
 
 upon a religious Account, and pray for their Con- mt. 
 
 verfion to the Love and Practice of the Truth : 
 
 and let no Abufes whatever provoke you to ill 
 
 Widies or paffionate Imprecations. Have 15 Rejoyce with, them 
 
 fuch a fympathizing Concern in the Condition of ^^•'^^, ^° 'W^ """^ "^'"P 
 
 your Fellow-Chridians, as to rejoice with them in ^^'^■' ''^^'« '^'''^ "'^^^^ 
 
 their Profperity, and condole with them in Ad- 
 
 verfity. Endeavour to maintain Concord and 16 Bl of the fame mind 
 
 Unanimity among yourfelves ; and let the fame "'^^ towards another. \ 
 
 kind and friendly Regard, which every Man ex- f ^«^ f f ^f '^'^"S';, t 
 T. r ^1 1 i-\i I 1 D 1 but condecend to men of tow 
 
 pec^s from others run through the whole Body, i ^^^ ^^^ .^ 
 
 ■ Do not ambitioully affedl Greatnels and Prehemi- ^._^^ conceits 
 
 nence, -j- but with a courteous Condefcenfion keep 
 
 Pace, go Hand in Hand with, and fuit yourfelves 
 
 to thole who are in any Refpedt your hiferiors. II 
 
 Be not puffed up with a Conceit of your own 
 
 Wifdom and Abilities, as if you were fufficient to 
 
 yourfelves, and needed no Help or Inftrudion. 
 
 Meditate no Revenge for any Sort of Liju- 17 R^compenfe to no 
 
 Ties of what Country, Condition, or Charafter fo- «^^f evil for evil \ Pro- 
 
 ever the Perfon may be, from whom vou receive "ff f'S' honefl m the 
 
 them. I Do every Thing fo prudenUy, as to give ■' ^ ■' 
 
 the World no Occafion of Scandal, or of cenfiir- 
 
 ingand Qandering you. By all Means avoid 18 If it he poffible as 
 
 Strife and Quarrels; and, fo far as is confiftent '»«^'^ aslietbmyou, I live 
 
 with Duty Honour and Confcience, do all in P^ceaUy with dl men. 
 
 your Power | to procure the Love of all Sorts of 
 
 Men, among whom you live, and to preferve 
 
 Peace 
 
chap. XIII. Epistle to the ROMANS. 
 
 i^ 'Dearly beloved, „ 
 "cenge net yctirfelves^ i but 
 rather give place unto 
 wrath : f fof '^ " '""'^^- 
 tm, vengeance is mine ; I 
 ivill repay, faith the Lord. 
 
 20 Therefore, if thine 
 enemy hunger, feed him ; if 
 he thirji, give him drink : 
 for in fo doing thou jhalt 
 heap coals of fire on his 
 head. 
 
 2 1 Be not overcome of 
 evil, I but overcome evil 
 •with good. 
 
 CHAP. XIII. 
 
 I Let every foul be fub- 
 je5f unto the higher power s.\ 
 For there is no power but 
 of God : "t" the powers that 
 he are ordained of God. 
 
 223 
 
 Peace and good Agreement with them. My J^^^^^'^J' 
 
 dear Brethren, if any of your Heathen Neigh- ^^a gen- 
 bours, in the late Perfecution under Claudius, have TILES. Con- 
 bsen injurious to you, feek no Revenge upon ft-^f^^^^"" 
 them, I but p.uiently leave them to the Judgment t^>-v^v^ 
 of God, -f- who hath claimed the Prerogative of 
 infiifting Vengeance to himfelf, and hath promifed 
 
 he will do it, Deuf.xxxW. 35. Wherefore, 
 
 if you fliould fee any even of your moft cruel 
 Perfecutors in Diftrels, inftead of adding to his 
 Sufferings, be free and ready to afTitl: and relieve 
 him : 1 For by fuch kind and generous Behaviour, 
 you will take the moft effedual Courfe to melt 
 him into Repentance, and a better Difpofition. 
 
 Let no injurious Treatment get fuch a Maf- 
 
 tery over your Temper and Virtue, as to ingage 
 you in any revengeful Defigns : i but, by return- 
 ing good OfHces for ill Ufage, ingage in the no- 
 ble and generous Defign of conquering Evil, and 
 of increafing the Quantity of Love and Good- 
 nefs in the World. 
 
 ^ Such let your winning Behaviour be, towards 
 any private Perlbns, who are, or have been your 
 Perfecutors. And, as to the Government, under 
 which you live, let no Man, Jew or Gentile, 
 imagine he is exempted from Subjeftion to it. | 
 [It is a common Notion among the Jews, That, 
 God alone being their Lord and Governour, and 
 they his peculiar People, they ought not, in Ho- 
 nour or Conlcience, to yield Subjedtion, or pay 
 Taxes, to any Heathen Power ; or own an/' 
 Prince that is not of their own Nation, and of 
 God's fpecial Appointment, Matt. -xxn. 17. -Bat 
 the Religion of the Gofpel, and your being Mem- 
 bers of the Kingdom of Chrifi, encourageth no 
 fuch fcdidous Notions. The Chriftian Religion 
 interfereth with no Civil Conftitution ; but on the 
 one hand, leaveth you in full Pofleirion of all 
 your natural Rights ; and, on the other, confirms 
 your Obligations to yield due Subjection to the 
 governing Powers, under every Form, and in 
 every Nation.] For there are no governing Pow- 
 ers, in any Nation, or under any Form, but 
 
 v/hat 
 
and they that rejifi, pall 
 receive to them/elves can- 
 detnmtion. 
 
 3 For rulers are not a 
 terror to good works, hti: 
 to the evil. I Wilt thou then 
 not be afraid of the power ? 
 t Do that which is good, \\ 
 and thou fhalt havepraife of 
 
 A PARAPHRASE upon the Part IV. 
 
 what is the Appointment of God. t The govern- 
 ing Powers , both fupreme and fubordinate, 
 which now rubfift in the Roman Empire, are 
 conllituted by God, in the Courfe of his com- 
 nion Providence, as certainly, tho' not in fo vifi- 
 ble and extraordinary a Manner, as he fettled the 
 
 feixijlo Government itielf. Therefore who- 2 Whofosver therefore 
 
 ever oppolcth the Government of the Country refifteth the po-wer, ! refisl- 
 where he liveth, \ oppofeth what God has con- eth the ordinance of_God: f 
 ftituted. -f- And fuch diforderly Perfons are not '^ 
 only obnoxious to the Corredion -of the Ma- 
 giftrate, but alfo to the Divine Judgment. 
 
 And it is but iuft they fhould. For confider ; 
 
 Civil Government is eftablilhed for the great Be- 
 nefit of Mankind : not to terrify and difcounte- 
 nance the Virtuous ; but to punidi and reftrain 
 the Vicious. I Would you tlien live comfortably, 
 and without Fear of that Power which is dele- 
 gated to Magiftrates? t Live rightecuQy and ^'^^ J^'"^- 
 peaceably ; || and you will find that Power, which 
 is the Scourge of Iniquity, will reward your Vir- 
 tue with Countenance and Protedtion, For 4 For he is the minijler 
 
 the Magiftrate, according to the true Nature of of God \ to thee for good, t 
 his Office, is the Minifter and Vicegerent of But if thou do that which 
 God, I for the Good, the Peace and Safety of the " ''^'^- ^' afraid ; \\ for he 
 Subjedl ; [not to hurt and abufe you, not to ty- 
 rannize over you, not to perfecute you, or to rob ^^^ ^y q^j^ ^ revenger to 
 you of any natural or national Right.] f But, if execute wrath upon him 
 you are wicked and unruly, then you have Rea- that doth evil. 
 jibn to be uneafy and afraid. || For God, whofe 
 Officer he is, hath not put into his Hand an ufe- 
 lefs Sword ; but with an Intent he fliould inflidl 
 
 due Punifhment upon Offenders. Where- 5 Wherefore \ y&mujl 
 
 fore, as all Government in every Country is the f'^^ds be fiibjecf, ■\ not only 
 
 Ordinance of God, and the End of it to protedt f°^ '^■''^^'^' il ^«^ "^/^ f"^ 
 
 the Good, and punifh ill Men, | you ought to live "nfctence fake. 
 
 as peaceable Subjeds at Rome, and in all Parts of 
 
 the Empire, + not only for Fear of the Punifh- 
 
 ment which Difobedience will draw upon you, 
 
 II but out oi Confcience, as a Duty which you 
 
 owe to God. It is alfo with Relation to 
 
 the Ordinance of God, and the Benefits of Go- 
 vernment, that you pay Taxes for the Support of 
 
 it. 
 
 beareth not the fword in 
 vain : for he is the tnini- 
 
 6 For, for this caufe 
 
 pay you tribute alfo : I for 
 
 tbey 
 
Chap. XIII. E 
 
 tkey are God's tniyijjiers, at- 
 tending continually upon this 
 vety thing. 
 
 7 Render therefore to 
 all their dues: tribute to 
 whom tribute is due, cuf- 
 tcm to whom cvjlom, fear 
 to whom fear, honour to 
 ivhom honour. 
 
 8 Owe no man any thing, 
 I but to love one another : f 
 for he that loyeth another, 
 hath fulfilled the laiv. 
 
 9 For this. Thou flmlt 
 %ot commit adultery, Thou 
 foalt not kill. Thou fJjdt 
 not fieal. Thou flialt not 
 hear falfe witnefs. Thou 
 fhalt not covet ; and if 
 there be any other com- 
 mandment, I it is briefly 
 comprehended in this. Thou 
 flialt love thy neighbour as 
 thyfelf 
 
 10 Lrje worketh no ill 
 to his neighbour : ! therefore 
 love is the fulfilling of the 
 law. 
 
 1 1 And this we (hould 
 
 do, I knowing the time, ■\ 
 that now it is high time to 
 awake out of fleep : \\ for 
 now is our falvation nearer 
 than when we believed. 
 
 pisTLE /<? ^/^^ R O M AN S. 225 
 
 it. I Which fliould in Reafon be regardtxl as a To belt ev- 
 Debt due to Magiftrates, as they are God's Scr- ^^^ Qgy_ 
 vants, who employ their Care, Time and Pains TILES. Con- 
 
 for the publick Weal. 
 
 -Therefore, fee that «/"'"S ^^ 
 
 you chearfully pay all Taxes, Subfidies and Cuf- 
 toms, as juft and legal Dues. Honour and re- 
 fped the Government you live under, and pay 
 to every Magistrate and Officer, employed in it, 
 his proper Reverence and Regard. * * 
 
 To return now to the Duties of mutual Love 
 
 and Charity, I was before exhorting you to [Chap. 
 xii.) Be juil in difcharging all Debts and Dues to 
 all Men, as far as poffibly you can. I Only re- 
 member, Love is a Debt that will lall you your 
 whole Lives, a Bond that will remain in Force 
 to your dying Day, -f- as being a Duty that in- 
 cludeth all the Commands of the fecond Table of 
 
 the Law. For all thofe Commandments 
 
 which forbid Uncleannefs, Murther, Stealing, 
 Defamation, falfe Evidence, envying or coveting 
 the Enjoyments of other Men, and all Precepts 
 whatever, relating to the Rights of our Neigh- 
 bour, I are all included in that of loving, or do- 
 ing to others as we would be dpne by. * * 
 
 For, as this Duty reftrains a Man from every 
 Injury, and obligeth him to all good Offices to 
 others, I it is the Sum Total of all the Laws that 
 refpedl our Neighbour. * * * 
 
 And all the Duties of a holy and virtuous 
 
 Life we fhould the more carefully and zealoufly 
 perform, I confidering the Nature and Shortnefs of 
 the prefent Seafon of Life j t which will con- 
 vince us, it is now high Time to rouze, and 
 fhake off Sleep, and apply with Vigilance and 
 Vigour to the Duties of the Chriflian Life. || For 
 that eternal Salvation, which is the Objedl of our 
 Chriliian Faith and Hope, and the great Motive 
 of our Religion, is every Day nearer to us, than 
 when we firfl: entered into the Profeflion of Chri- 
 G g ftianity. 
 
 ftian Duties 
 
226 
 
 To BELIEV- 
 ING JEPTS 
 
 and GEN- 
 TILES. Con- 
 cerning Chri- 
 ilian Duties. 
 
 ^PARAPHRASE upon the Part IV. 
 
 ftianlty. The Night of this imperfedl afflidl- 1 2 ne night is far 
 
 ed State of Temptation and Trial is far fpent, | >«'> i ^^^ day is at hand: 
 
 \ let us therefore caft ojj 
 the ivorks of darknefs, \\ 
 and let us put en the drefs % 
 of the light. 
 
 and tlie glorious Day is at hand, when the Good 
 and Virtuous (hall fhine as the Sun in the King- 
 dom of their Father, -f Tiiereforc, without De- 
 lay, throw off" all the fhameful Works of your 
 former Heathenifli Ignorance ; || and put on the 
 Drefs and Ornaments of that Virtae and Holi- 
 nefs, % which is fuitable to the heavenly Light of 
 the Gofpel. Ye are of the Day ; ye are il- 
 luminated with the Knowledge of eternal Life, 
 and of that Courfe of Adlion, which prepareth us ing and drmkemefs, not in 
 
 1 3 Let us walk honeflly 
 as in the day -, I not in riot- 
 
 for it. Let your Behaviour then be fober, de- 
 cent and upright, agreeably to your Profeflion 
 and Advantages, and fuch as will bear the Teft of 
 the Light, and may be (ten by any body without 
 Offence or Reproach ; I and do not indulge any 
 intemperate, lewd Conveffation among your Hea- 
 then Acquaintance, f nor any Strife or Envy a- 
 
 gainft your Chriftian Brethren. But walk 
 
 in Newnefs of Life, and imitate that true Piety 
 and Holinefs, that Goodnefs, Meeknefs and Hu- 
 mility, Patience and Peaceablenefs, Self-denial, 
 Love to God, and Submiffion to his Will, of 
 which Jefus Chri/l hath given us a bright Exam- 
 ple. Put thefe Virtues on as a Garment, that 
 thereby you may be diftingui{hed in the Eyes of 
 the World, as his true Dilciples ; I and no longer 
 ftudy t© gain the Wealth, or Pleafures of the 
 World, or whatever may only ferve to gratify the 
 Lufts and finful PafTions of a corruptible Body. 
 
 IT [ A N D let me particularly exhort you, to 
 XjL exercife Love and Gentlenefs, with Re- 
 gard to any religious Differences, which may 
 fubfift among you.] I defire the GENTILE 
 Converts would chearfully receive into Chriftiaa 
 Fellowfhip fuch, as, being weak and fcrupulous 
 in religious Principles, cannot thoroughly digeil 
 the Liberty, wherewith Chrijl hath made us free : 
 I and do not teaze, and difquiet them with grie- 
 vous Cenfures, or vexatious Difputes about their 
 
 Sentiments. 
 
 chambering and wantonnefs^ 
 -f not injlrife and env}'ing. 
 
 14 But put ye on the 
 Lord Jefus Chrifl., I and 
 make not provifion for the 
 flefh to fulfill the lufis 
 thereof. 
 
 CHAP. XIV. 
 
 I TLJIM that is weak 
 
 in the faith receive 
 
 you, I but not to 
 
 difputations. 
 
2 For one helicveth that 
 he may eat all things: \ 
 another, -]- who is weak, \\ 
 ecteth herbs. 
 
 7iot : I and let not him, 
 which eateth not, judge 
 him that eateth : -f for 
 God hath received him. 
 
 Chap.XIV. Epistle to the KOUKN S. 
 
 Sentiments. For I perceive there is an In- 
 
 ftance or two, wherein you are not come to a 
 perfed: Harmony. In particular with regard to 
 Meats. The Gentile Chriftian, who was 
 never bound to the Mofaical Laws about Meats 
 and Drinks, is fully perlliaded, Chriftianity al- 
 lows him to ufe any Diet, witliout Diftinftion ; I 
 whereas the J EWISH Chrijiiatt, f who hath 
 been accuftomed to reverence thofe Laws, and 
 doth not fee that he is difengaged from them, || 
 thinks himfelf obliged to abftain from .Flefli- 
 Meat, in Heathen Countries, for Fear of being 
 polhited, and to eat nothing but Herbs and Fruits, 
 the Ule of which the ritual Law leavcth witliout 
 
 3 Let not him that eat- any Reftraint. Under this Difference of Sen- 
 
 eth-, defpife him that eateth timent, be moderate, candid and peaceable ; and 
 let not the GENTILE, who eateth, defpife 
 the Jew who eateth not, as ftrait-laced and fu- 
 perflitious; I neither let the JEW cenfure the 
 Gentile; as if his Freedom, in fuch Matters, 
 made him unworthy to be a Member of God's 
 Church : -f- which is a Miftake ; feeing God hath 
 adually taken the believing Gentile into his 
 Church, and hath fealed his Right to all the 
 Mercy and Grace of the Covenant, by the Gifts 
 of the Spirit conferred upon him. {A£is xi. 1 5 — 
 
 18.) Seeing then God hath admitted him 
 
 into his Family, you have no Right to judge him, 
 as if you were his Head and Mafter ; he is the Ser- 
 vant of God, and no ways accountable to you, in 
 thofe Things which concern his confcientious 
 Regard to God. I In fuch Cafes, it belongs to 
 none but his own Mafter to pronounce, whether 
 he (hall continue in his Favour, or be caft off. 
 •f And let me tell you ; he fhall be continued in 
 his Favour, and eftabliihed as a true Member of 
 his Family : II For it is not only confiftent with 
 the Honour of God, but it is his good Will and 
 Pleafure, that he fhould be continued and efta- 
 blifhed, notwithftanding his Negleft of the ritual 
 5 One man efteemeth one Law. Again ; there is another Inftance of 
 
 day above another: I ano- like Nature. The Jewip Chriftian thinks fome 
 ther efleemetb rary day a- j^^ys have more Holinefs in them, than o- 
 ^'^^' G g 2 thers : 
 
 227 
 
 4 It^ho art thou, that 
 judgeji another man's fer- 
 vant ? I to his own mafter 
 he Jlandeth, or falleth : f 
 Tea, he /hall be holden up : 
 II for God is able to make 
 him (land. 
 
A PARAPHRASE upon the 
 
 thers : I The Gentile thinks them all alike, t 
 Let none condemn or exclude, let none ufurp 
 over others, or didlate to their Confciences ; but 
 leave every Man freely to form, fettle and fol- 
 low his own Judgment. Becaufe, in fuch 
 
 Cafes, both Parties may have a pious and up- 
 right Regard to our Lord 'Jejm Chrift ; both they 
 who do, and they who 'do not, religiouily ob- 
 ferve particular Days ; the one believing he hath, 
 and the other that he hath not, taken away that 
 Difference of Days, which is commanded in the 
 Law of Mofcs. I So alfo, they who eat all Sorts of 
 Food, and they who obferve a Diftinction of 
 Meats, may aft upon the Principles of true Reli- 
 gion ; feeing both may equally have refpetfl to 
 the Authority of ChriJ}^ and be equally thankful 
 
 to God for their Suftenance. [And why 
 
 then (hould you cenfure and condemn one ano- 
 ther ? Since, to have a ferious and upright Regard 
 to the Lord Jefus Chrift in all we do, is to adl 
 up to our Chriftian Obligations.] For we are all 
 bound, by the Rules of our Religion, not to live 
 according to our own Choice and Pleafure, ! as we 
 cannot hope, when we die, to be in our own 
 Power and Difpofal, with regard to a future State 
 
 of BlefTednefs. But our whole Life ought to 
 
 be devoted to the Service of Chi-ift ; and all our 
 Choices, Sentiments and Adlions entirely regulat- 
 ed by what we judge to be his Will. This is our 
 Duty. I And it is our great Privilege when we 
 die, that we die into his Hands, in full Aflurance, 
 that he will raife us again from the Dead, to 
 everlafting Life, t So that, with regard to Duty, 
 while we live, and, with regard to future Hap- 
 tinefs, when we die, we have no Dependence 
 upon one another, but are wholly dependent up- 
 on the Lord Jejiis. For this was the great 
 
 Defign of God, in appointing Cimjl to die, in 
 Obedience to his Will, and to rife again, and to 
 be put into Pufleffion of that glorious Life, which 
 before his Incarnation he had with the Father ; | 
 that thus he might have Power over the Dead, 
 to raife them to Life again ; and Authority over 
 
 the 
 
 Part IV. 
 
 like. T Let every wan be 
 fully perfuaded in his own 
 mind. 
 
 6 He that regardeth the 
 day, regardeth it unto the 
 Lord ; and he that regard- 
 eth not the day, to the Lord 
 he doth not regard it. I He 
 that iflteth, eateth to the 
 Lord, for he giveth God 
 tlmnki : and he that eateth 
 not, to the Lord he eateth 
 not, and giveth Cod thanks. 
 
 7 For none of us liveth 
 to himfelf, \ and none of us 
 dieth to himfelf. 
 
 8 For, whether "joe live, 
 we live unto the Lord ; | or 
 whether we die, we die 
 unto the Lord : f v:hether 
 we live, therefore, or die, 
 we are the Lord's. 
 
 9 For, to this end, Chrifi 
 both died, and rofe, and re- 
 vived, i that he might ie 
 Lord both of the dead and 
 living. 
 
Chap. XIV. Epistle to the ROMANS. 
 
 229 
 
 the Living, to command their Obedience andToBELiEv- 
 
 Devotednels to him. And why then, ^o^^Iq^^,^ 
 
 you, y EIF, prefume to cenfure ; ! or you, Gzs-TILEs, con- 
 TiLE, to vilify your Chriftian Brother} who, in f,^™'"! *^/'"" 
 
 L 1 1 1 -^ ^ ^ t 1 ^ 1 • '"^" Forbear- 
 
 wnat he doi:h, profelTeth, and, for any thing you ancf, Unity 
 know, really intends to obey the Will of Chrift ; ^"^^ P"ce. 
 •f to whom you, and he, and we all are account- ^-^"""^^^^ 
 able, and before whofe Tribunal we mud all ap- 
 pear to anfwer for our own Condudl, For 
 
 the Words of Ifaiah (Chap. xlv. 23.) may well 
 be applied to our Lord Jefus Chrift, to whom 
 the Father has committed all Judgment, As I 
 live, faith the Lord, every Knee Jhall bow to me, 
 afid every Tongue /hall confefi Subj-iftion to God. 
 
 We may then alTuredly conclude. That every 
 
 of us Jhall give account of one of us fliall give an Account of his Aftions to 
 God, in that Day, when he fliall judge the 
 
 World in Righteoufnefs by Jefus Chrifl. Let 
 
 us not, tlierefore, arrogate the Work and Autho- 
 rity of God, by judging one another in thofe 
 Things, which fall not under our Cognizance. | 
 But, on the other hand, I defire the GENTILE To ttit be- 
 Chriftian would endeavour to underftand and q^^^j%. 
 praftife this plain Duty; namely. That no Man concerning 
 ought to do any indifferent Thing, (be it ever fo Chriilian 
 lawful in itfelf ) that he knows will be an Occa- [2'™' 
 fion to prejudice his Brother againft, or to dif- Peact. 
 courage and miflead him from, the Chriilian Re- 
 ligion. [You will fiy ; But the Mojaical 
 
 Diftindlion of Meats is taken away.] True i I. 
 know, and am fully perfuaded, i not from my 
 Senfe and Opinion, but from that Knowledge of 
 true Relifjion, which I have received from the 
 
 10 But^ vohy dojl thou 
 judge thy brother? I or, 
 why dojl thou fet at nought 
 thy brother ? -f- for vje Jhall 
 all Jiand before the judgment 
 feat of Chrijl. 
 
 II For it is written^ 
 As I live, faith the 
 Lord,, every knee fiall 
 bow to me, and every 
 tongue fiall confefs to 
 Gvd." 
 
 11 So then, every cne 
 
 himfelf to God. 
 
 13 Let us not therefore 
 judge one another any more : \ 
 but judge this rather, that 
 no man put a Jlumbling- 
 llock, or an occafton to fall, 
 in his brother'' s way. 
 
 14 / know and am per- 
 fuaded I by the Lcrd Jefus, 
 -f- that there is nothing un- 
 clean of it f If : II but to him, 
 that ejleemeth any thing to 
 he unclean^ to him ft is un- 
 clean. 
 
 1 5 But if thy brother be 
 grieved with thy meat, \ 
 no-jj walkejl thou not cha- 
 ritably. 
 
 Lord Jefus Chrift, -f- that no Sort of Food is now 
 prohibited as impure. 11 But my Perfuafion is no 
 Rule for a Jewifh Convert to aft upon, while 
 he is perfuaded of the contrary. So long as he 
 judgeth it unlawful to eat any Kind of Food, he 
 ought to abftain from it, as unclean, and it 
 would be unreafonable for me to urge him to 
 
 ?.dl full againft his own Confcience. [On 
 
 the other hand, it is no lefs true, his miftaken 
 Perfuafion is no Rule to you,. Gentile ChrilUans ; 
 
 you 
 
230 
 To the B E 
 
 t Dejlroy not hb-i. 
 with thy meal, || for whom 
 Chrin died. 
 
 1 6 Let not then your 
 
 \y For the kingdom of 
 God is not meat md drink, \ 
 but righteoufnefs, and peace ^ 
 and joy in the holy Spirit. 
 
 A PARAPHRASE upon the Part IV. 
 
 you may lawfully enough eat what the "Jew thinks riiahly 
 GENTILES, he ought to abhor.] Neverthelefs, if you plain- 
 ' ly fee your eating before him, the Things he 
 abominateth, will (liock and difturb, and bring 
 him into an ill Opinion of you and your Px.eli- 
 gion, I you tranfgrefs the Law of Ciiriftian Love 
 if you do not forbear, f It is perfed: Cruelty, for 
 the fake of a Thing, you may fafely omit, to 
 run the manifeft: Hazard of fubverling, and turn- 
 ing from the Faith, a Soul, || for whom Cbrtjl 
 had fuch a Tendernefs as to lay down his Life 
 
 for it. Your Liberty, in thefe Matters, is 
 
 indeed a Privilege you enjoy under the Gofpel : good be evil fpoken of 
 but you muft not ufe it fo imprudently, as to 
 give Occafion to any of thinking, or fpeaking, 
 
 evil of the Chriftian Religion. [Say not. 
 
 We openly affert our Liberty, to ferve the Chri- 
 ftian Caufe, and maintain the Truth of Religion.] 
 For it is not effential to Chriftianity, whether you 
 do, or do not, abftain from fome Sorts of Meat 
 and Drink. I The Effence and indifpenfable Ob- 
 ligations of the Chriftian Religion confift in fub- 
 ftantial Virtue and Piety, in Righteoufnefs and 
 Integrity, in Peaceablenefs and Charity, and in 
 that Joy and Chearfulnefs, which refults from a 
 Heart purified, and a Life, diredled by the Spirit 
 of God. It is by the Exercife of thefe Vir- 
 tues we principally ferve the Chriftian Caufe, 
 and maintain the Truth of Religion : I And, in fo 
 doing, pleafe God, and approve ourfelves to all 
 
 truly wife and good Men. Make it your 
 
 utmoft Endeavour, then, to order your Behaviour 
 in this, and all other Matters, fo as to promote 
 Peace and Harmony in the Church, I and confirm, 
 and improve one another in your common Pro- 
 
 fefiion. Do not, upon the account of a 
 
 Thing of fo little Moment, as that of eating any 
 Kind of Meat, I fubvert the Faith of a Chriftian 
 Convert, who is the Workmanfhip of God in 
 Chriji Jefiis. f For, though it be true, that all 
 Sorts of Food are now clean, and may lawfully 
 be eaten ; || yet the eating of them taketh the 
 Nature of Evil, and ought to be avoided, j when 
 
 1 8 For he, thai in thefe 
 things ferve th Chrifi,\is ac- 
 ceptable to God, and ap- 
 proved of men. 
 
 19 Let us, therefore, 
 follow after the things 
 which make for peace ; \ 
 and things, wherewith one 
 may edify another. 
 
 20 For meat I destroy 
 not the work of God. + All 
 things indeed are pure -, \\ 
 hut it is evil for that mar:, 
 X who eateth with offence. 
 
Chap. XV. 
 
 2 1 It \% good neither to 
 eatflejh, nor to drink wine, 
 ' nor any thing 1 whereby thy 
 brother ft umbleth, or is of- 
 fended^ -f- or is made weak. 
 
 2 2 Jljou haff faith. I 
 fi^ith refpea to thyfelf f 
 have [or hold] //, in the 
 fight of God. II Happy is he 
 that condemneth not himfelf 
 in that thing which he al- 
 bms. 
 
 23 But he that doubt- 
 eth is condemned, if he eat, 
 I becaufe he eateth not of 
 faith : -f for whatfoever is 
 ■lot of faith is fin. 
 
 CHAP. XV. 
 
 I Btitwethatareftrong, 
 I ought to bear the infirmi- 
 ties of the weak, -f and not 
 to pleafe curfehes. 
 
 1 Let every one of us \ 
 pleafe his neighbour + for 
 good, II to edification. 
 
 ipisTLE /(? //5^ R O M ANS. 231 
 
 it cannot be done without endangering another To the be- 
 Man's ftumbling and falling away from the Gof- gentiles 
 
 pel. Yea, it is better totally to abftain from concerning 
 
 Flefh or Wine, or any other indifferent Gratifica- p^^^^^ 
 tion, how Liwful foever in itfelf, I rather than oc- Unity and^' 
 cafion your Brother's ftiimbling at, or renounc- Peace, 
 ing, the Chrirtian Faith, t or even the increafing '^■^'^V"^^ 
 
 of his Scruples or Temptations. 1 own, you 
 
 have a right Perfuafion concerning your Chrifiian 
 Liberty ; i and am fo far from urging you to be 
 indifferent to this Perfuafion, to diffemble it, give 
 it up, or adl inconfiftently with it, in any Cafe 
 whatever; that on the contrary, I advife you, 
 with regard to yourfelf, and your own Confci- 
 ence, t to hold it faft, as you would approve 
 yourfelf upright in the Sight of God. II And know, 
 that he is a happy Man, who condemns not him- 
 felf, by doing, or profeffing any thing inconfiftent 
 
 with what he knows is right and true. But 
 
 then, (to difpofe you to Love and Tendernefs to- 
 wards a weak Brother, who is not fatisfied of the 
 Lawfulnefs of eating all Sorts of Food) confider ; 
 That he will be condemned, and incur Guilt, if 
 he eats, as you do, without obferving a Diftinc- 
 tion ; i becaufe he muft do it without a full Per- 
 fuafion of the Lawfulnefs of it : f and whatever 
 a Man doth, of the Lawfulnefs of which he is 
 
 not perfuaded, is Sin. But we, who per- 
 
 feftly underftand Chrifiian Liberty, 1 not only 
 lawfully may, but are in Duty bound to bear any 
 Inconveniences, that may arife from the Scruples 
 of the weaker Brethren, and to eafe their Con- 
 fciences, by prudently abftaining from fuch in- 
 different Things, as may offend and trouble them ; 
 -f" and not take Advantage, from our fuperior 
 Knowledge, to make them fubmit to our Hu- 
 mours, or Judgment, how much foever they may 
 
 thereby be difgufted and prejudiced, For it 
 
 {hould be a Rule with every one of us, how- 
 much foever he excels in fpiritual Attainments, ; 
 to confider, and condefcend to his Neighbour's 
 Infirmities ; -j- not to feed his Ignorance, or en- 
 courage Wickednefs ; but in fuch Cafes, where a 
 
 prudent 
 
232 
 
 To BELIEV- 
 ING GEN- 
 TILES. Con- 
 cerning Chri 
 fiian Unity 
 rjid Fellow- 
 flup. 
 
 To BELIEV 
 
 INC jEirs 
 
 and GEN- 
 TILES. Con 
 cerning Chri 
 ftian Unity 
 and Fellow- 
 ftiip. 
 
 ,~J PARAPHRASE upon the ' Part lY. 
 
 piudcnt Compliance will be for his Improvement 
 
 in Knowledge, Faith and Piety, || and promote 
 
 the Unity a"nd Peace of the Church. And 
 
 in doing thus, you will imitate C/v7/?, our great 
 
 and perfeci Example ; whofe Life here upon 
 
 Earth was fpent, not in indulging himfelf, but in 
 
 humble Condefcenfion to the Weaknefs, and even 
 
 in fuffering the Reproaches, of Mankind, through 
 
 a zealous Dcfire of doing them good: 1 according 
 
 to the Pialmift, Fjal Ixix. 9. ^"Thc Reproaches of 
 
 them, that reproached thee, fellupen-me. [This 
 
 was, indeed, eminently fulfilled in our Lord Jcfus 
 
 Chri/i ; but vi'as alfo intended for the Inftruclion 
 
 of all his Difciplcs and Followers.] For the 
 
 Things, which were long ago left upon Record, 
 
 in the Old Teftament, were committed to Writ- 
 ing for our Improvement in Wifdom ; I that, by 
 
 following the Examples of Patience, in bearing 
 
 any Sufferings in the Way of Duty, and learning 
 
 the Leffons of Confolation and Encouragement 
 
 under them, -f- which the Scriptures teach, II we 
 
 might be ertabliflied in the Hope of etern.;l Life. 
 And may God, the Giver of Patience and 
 
 Gonfolation, and of every good Gift, I enable you 
 
 all to fiiew an equal benevolent Affedion to one you to be like-mmded one to- 
 • another; accounting one another equally good '■^ards another, \ accordi: - 
 
 •Chriflians, and laying afide all unfriendly Differ- 
 ences and Diftinftions, -f- agreeably to the Spirit 
 
 and Precepts of the Lord Jefiis Chri ft. That, 
 
 being joined in Love and mutual Good-will, you 
 
 may in your publick Aflemblies, with united fy ^^'l^'^J''^ ^f^"" 'f 
 
 Hearts and Voices, I offer up your Praifes and our Lord Jtfus Chnft. 
 
 Thankfgivings to God, who is the God and Fa- 
 ther of our Lord Jefm Chrijl, and the original 
 
 Caufe of all the BlelTings we enjoy through him. 
 
 For this comfortable Purpole, I I exhort you, 
 
 notwithflanding any Difference about thefe cere- 
 monial Matters, to receive one another freely in- 
 to Chriftian Fellowfliip ; -f- remembering that 
 
 ChriJ] hath received us all to the glorious State 
 
 and BlelTings of the Gofpel. -Vou, GEISI- 
 
 T/LE-Chriftians, mufl allovc the believing Jews fus Chriji was aminifter of 
 
 a principal Right to all the Glory and Blelfings of ^hs circumcifwn \ on account 
 
 the 'f 
 
 3 For even Chrijl pleaf- 
 ed not himfelf; 1 but as it 
 is written, " The re- 
 " preaches of them, that 
 " reproached thee, fell on 
 " me." 
 
 4 For vohatfoever things 
 were written aforetime, 
 were written for our learn- 
 ing ; I that we, through 
 patience and comfort -f of 
 the jcriptures, || might have 
 hope. 
 
 5 f^ow the God of pa- 
 tience and comfort, I grant 
 
 to Chrifl fefus . 
 
 6 77jat ye may with cfn 
 mind and one mouth \ g/cr:- 
 
 7 Wherefore I receive yt 
 one another, t as Chrtfl alfo 
 received us, to the glory of 
 God. 
 
 8 Now I fay, that Je- 
 
Chap. XV. 
 
 of the truth of God, f to 
 confirm the prcniifes made 
 to the fathers : 
 
 9 And I fay, that the 
 Gentiles I on account ofmer- 
 f)' obtained, -^ fhould glo- 
 rify God; II as it is written, 
 X " For this caiife will I 
 " confefs to thee among the 
 " Gentiles, and fing unto 
 " thy name." 
 
 I o And again he faith, 
 " Rejoyce, ye Gentiles, 
 " with his people " 
 
 I I And again, " Praife 
 " ;Z;(? Lord, all ye Gentiles, 
 " and laud him, all ye peo- 
 
 12 yf«J fl^^/« Efaias 
 faith, " T'/f'frf /j^?// k a 
 " roo/ offefje, and he that 
 " /2ii7// rife to reign,over 
 " //{"f Gentiles, in him (hall 
 " the Gentiles hope" 
 
 1 3 Now the God of hope 
 I fill you with all joy and 
 peace in believing, ■\ that 
 ye may abound in hope, |! 
 through the power of the 
 holy fpirit. 
 
 1 4 And I myfelf alfo am 
 perfuaded of you, my bre- 
 thren, I that ye alfo are full 
 ofgoodnefs, -f filled with all 
 knowledge, \\ able alfo to ad- 
 monijh one another. 
 
 Epistle to the ROMANS. 
 
 233 
 
 the Gofpel;] for it is certain, that Jefus Chri/ijo^^y-^^)^- 
 performed the Office of a Teacher and Saviour in [^^ ^f^ y. 
 a primary and peculiar Manner to the J'e'U's, i on tiles, coti- 
 account of the Truth of God, f to accompli(h ".™'is ^hri- 
 
 . ' • , r Hian Umtv 
 
 his Promifes to the Patriarchs. [And theretore and Fellou-- 
 
 you have the higheft Reafon to own and receive *^'P- 
 
 the believing Jews, and to join with them in ^-'^^"'"'^ 
 
 Divine Praifes, Fer. 5, 6] And you, JEIF- 
 
 75i?-Chriftians, muft acknowledge, that the Gai- 
 tile-Converts, I on account of God's Mercv, 
 which has made them welcome to his glorious 
 Kingdom, -f- ought to bear their Part with you, 
 in celebrating his Praifes, for the Salvation of the 
 Gofpel. 11 And you have Scripture Authority for 
 admitting them to fuch Fellowfhip ; J for In- 
 ftance, Pfcil. xviii. 49. Tberefore ivill I give 
 Thanks unto thee, O Lord, among the Gentiles : 
 
 and fing Praifes unto thy Name. And again, 
 
 Mofes himfelf faith, in Deuteronomy, Chap, 
 xxxii, 43. Rejoice, ye Gentiles, with his People. 
 
 And again, you find it written in the Book 
 
 of Pfalms, Pfal. cxvii. i , O praife the Lord, all 
 
 ye Gentiles ; praife Imn all ye People. * * 
 
 * - •* * * •* 
 
 Again, Ifaiah exprefsly and clearly declares. 
 
 Chap. xi. 10, There Jl:aU be a Root of Je[]e, that 
 is to iay, the Meffiah, and he jhall rife to reign 
 over the Gentiles^ and in him fiall the Gentiles 
 hope. * * * «. 
 
 And may God, the Fountain of Hope, I 
 
 fill you all with a Spirit of Joy and Unanimity in 
 your Chriitian Faith, t that the bleffed Hope of 
 eternal Glory may continually and abundantly 
 increafe in your Hearts, || through the mighty 
 Working of the Holy Spirit, conferred upon you, 
 as the Earneft and Pledge of it. And, in- 
 deed, though I have been fo large and preffing 
 upon this Head, I have great Confidence, my 
 Chriftian Brethren, 1 that you are of yourfelves, 
 without my Admonition, fo difpofed to every 
 Acft of Beneficence and Kindnefs, -f- and fo com- 
 pleat in the Knowledge of all religious Truths 
 and Duties, il that you are every Way qualified 
 H h and 
 
234- 
 
 To B E L I E V 
 
 and GEN- 
 iJLES. 
 
 The Conclu- 
 fion. 
 
 A FARAFHRASE upc 
 
 and furiicient to advife, and exhort one ano- 
 ther, 
 
 ^ But yet, Chrijl'ien Brethren, I have written 
 with a little more than ordinary Freedom, I as to 
 
 the 
 
 Part IV. 
 
 tlie Gentile Part of you, i" to remind you of your 
 Chrijilan Privileges and Obligations, II agreeably to 
 the Commilfion, which God liath gracioufly be- 
 ftowed upon me. * * * 
 
 Whereby I am conftituted the Minifter 
 
 of Jefus Chrijl, for the Benefit of the Gen- 
 tiles, I to attend upon the Service of the Gof- 
 pel among them, as the Priefts did upon the 
 Sacrifices at the Altar ; f that, by inftrufting 
 and building them up, on their Holy Faith, I 
 may offer unto God a far more acceptable Sacri- 
 fice, than was ever ofiered in the Temple ; || 
 being findified and cleanfed, not by any external 
 Rites, but by the Gifts and Virtues of the Holy 
 
 Spirit, 1 have therefore Reafon to glory, in 
 
 Jefus Chrift, \ with Regard to the Service I have 
 done in Religion, * * * 
 
 1 5 Neverthelefi, bre- 
 thren, I have written the 
 more boldly unto you, I with 
 refpeS to a fart of you, -f- 
 as ■putting you in mind, || on 
 account of the favour that is 
 given to me of God, 
 
 1 6 That I fl)ou!d be the 
 minifler of Jefus Chrift to 
 the Gentiles, I minifiring the 
 gofpel of God, -f that the 
 offering up of the Gentiles 
 might be acceptable, (| be- 
 ing fanitified by the holy 
 fpirit. 
 
 \y I have, therefore, 
 whereof I may glory, through 
 Jefus Chrifi, i /;; thofe things 
 which pertain to God, 
 
 1 8 (For I will not dare 
 to fpeak of any of thofe 
 things, which Chrijl hath 
 not wrought by me,) I to 
 make the Gentiles obedient, 
 ■\ by word and deed. 
 
 — —(I fay in Chrift Jrfus, for I fliall not prefume 
 to mention my own Labours, Zeal or prudent 
 Condud: j but only thofe Things, which the ex- 
 traordinary Favour and Power of Cbrijl has done 
 by me,) | in order to bring the Gentiles to the 
 Obedience of the Gofpel, + both by the Dodrine 
 1 have taught, and the Works I have performed, 
 
 confifting in a great Number of furprizing 
 
 Miracles in healing the Sick, &c. | and in the 
 Gifts of the Spirit conferred on thofe who have 
 embraced tlie Faith of the Gofpel. t So that, by 
 thefe extraordinary Vouch fafements, I have been 
 enabled to propagate the Gofpel, and perform 
 every Branch of the Apoftolic Work, through all 
 that fpacious Trad of the Roman Empire, which 
 
 lieth between Jerufaletn and Illyricum. And 
 
 I have made it a Point of Honour, to preach only 
 
 among thofe who, before my Coming, were 
 
 wholly Strangers to the Gofpel oi Chrifi -, I that ¥ I poujd budd upon ano- 
 
 T™-„u» . 1 1 • A n\- r^-c thcr muns foundation : 
 
 1 might not employ the eminent Apoftolic Gifts, ^ 
 
 I have received, in the inferior ,Work of building 
 
 upon 
 
 1 9 'Through mighty ftgns 
 
 andwonMrs, i by the power 
 of the fpirit of God ; -f fo 
 that from Jerufahn and 
 round about unto Illyricum, 
 I have fully preached the 
 gofpel of Chrifi. 
 
 2 o Tea, fo have Ifiriv- 
 ed to preach the Gofpel, not 
 where Chrifi was named,' l 
 
Chap 
 
 .XV. Epistle /(? //6^ ROMANS. 235 
 
 21 But as it is written, upon another Man's Foundation. But might 'To "^ lie v- 
 
 " To ivhom he was not do all in my Power to fulfil that Propliecy, IJ'a. ^^^ ^ea' 
 '' fpoken of, they /hall fee: m, j^_ : ^jj^t^ ivhich had not been told them, Jhall TILES. 
 " and they that have not ^^ .-^ ^„^ ^^,^^ ,^^,y^^ ^/^ ^^^ „^^ ^^^^^ L_ - 
 " heard,fhallunderjland" jj^^ ^j^^^^ ^^^^^^^_ . -^ . ..^ TI 
 
 The Conclu- 
 
 fion. 
 
 2 2 FiJr •K'/6/f Z) f^«yJ rt/- 
 
 fo, I have been much hin- 
 dered from coming to you. 
 
 2 3 5k/ noiv, having 7to 
 more place in thefe parts, \ 
 and having a great deftre, 
 thefe many years, to come 
 unto you; 
 
 24 JVhenfoever I take 
 my journey into Spain, 1 / 
 will come to you : for I trufi 
 to fee you in my journey, -f 
 and to be brought on my way 
 thitherward by you, \\ iffrji 
 I be fomewhat filed with 
 your company. 
 
 25 But now J go to Je- 
 
 rufalein, to minifier unto the 
 faints. 
 
 26 For it hath pleafed 
 them of Macedonia and 
 Achaia, to make a certain 
 contribution for the poor 
 faints which are at Jeru- 
 falem. 
 
 ly It hath pleafed them 
 verily, I and their debters 
 they are. -f For if the Gen- 
 tiles have been made par- 
 takers of their fpiritual 
 things, li their duty is alfo to 
 minifier unto them in car- 
 nal things. 
 
 28 TVIjen therefore I 
 have performed this, | and 
 have fealed to them this 
 fruit, t / will come by yon 
 into Spain. 
 
 Upon which Account, namely, my en- 
 deavouring to preach the Gofpel where it was 
 not before planted, I have been a long Time 
 
 hindered from coming to, Rome. ■ But 
 
 now, no Place remaining in thofe Parts, where 
 Chriji hath not been preached, I and having 
 an earneft Delire, thefe many Years, of fee- 
 ing you ; Whenever God {hall permit me 
 
 to execute my Defign of travelling into Spain; to 
 preach and plant the Gofpel there, | I hope I 
 (hall have an Opportunity of vifiting you by the 
 Way ; t and of being affifted and conduifted in 
 my Journey to that remote Country, || after I have 
 firft fpent fome Time with you, and fatisfied my 
 longing Defire to contribute fomewhat to your 
 Edification and Improvement in the Faith. 
 
 But at prefent I am going to 'Jeriifalem, to 
 
 perform an Office of Charity to the Chriftians 
 there. * * * * 
 
 For the Churches of Macedonia and Achaia 
 
 have been pleafed to make fomething of a Col- 
 ledion, for the Relief of the poor Chriftians at 
 Jertifalem. ■* * * * 
 
 They have been pleafed to confider their 
 
 Neceffities ; ! and indeed they are under great Ob- 
 ligations to them, -j- For, if the Gentiles are come 
 in for a Share in thofe fpiritual Bleflings, which 
 before were peculiar to the Jews : if, from the 
 Jews, and by their Miniftry, the Gentries have 
 been tnriched with the Gofpel ; II it is but fitting- 
 the Gentiles, in Return, {hould fupply them with 
 the neceflary Things of this Life, when they are 
 in need. Therefore, when I have difcharg- 
 
 ed this Piece of Service, 1 and have fafely delivered 
 the Contributions into their Hand, f I am deter- 
 H h 2 • mined 
 
A P A R A P H RASE upon the 
 mined to go to Spain, and to take yoa in tny 
 
 Way. And I have good Real(Mi to think, 
 
 my Coming; to you will be attended with the full 
 Exercife of the Gifts, and Powers conferred upon 
 me, as an Apoflle, to give you the moft convinc- 
 ing Uemonllration of the Grace, Truth and Com- 
 fort of the Gofpel of Chrili. Now I ear- 
 
 neftly bdeech you, Chrijiian Brethren, by the 
 Lord "Jefia Chrijl, \ and by that Love, which is 
 the genuine Fruit of his Spirit, + that you would 
 join me, in wreftling in your Prayers with God, 
 upon my Account. * * * 
 Tlrat, v/hen I am in Judea, I may be de- 
 livered frcm the perfecuting Rage of the uiibe- 
 lieving Jews ; \ and that the charitable Contribu- 
 tion, I am going to carry to Jeriifakm, may be 
 accepted by the JcKi/h Chrijiiajn there, and prove 
 a Mean of uniting their Hearts in true Affeft ion to 
 the Gentile-Chrijlians who fend it. That be- 
 ing fuccefsful in this Attempt, to effecft a perfett 
 Union and Harmony between the "Jeivijli and 
 Gentile Chriftians, my Coming unto you may be 
 joyful, I under the Diredion and Blelling of God's 
 Providence, -f- and that, being free from any dif- 
 couraging Reflcdions, I may be in a Dilpofition 
 both to receive, and impart RefreQiment among 
 
 you. And, in the mean while, I heartily 
 
 pray; That God, the Author of Peace and all 
 Happinefs, may grant his favourable Prefence with 
 you all, who are all equally dear to me. Amen. 
 
 Part IV. 
 
 1 9 An.l 1 am furc, that, 
 when I come unto you, I 
 fljall come in the fulnefs of 
 the hleffmg of the gofpel of 
 Cbrifl. 
 
 30 Now I befeech you, 
 hrelhren, for the Lord Je- 
 fus Chris's fake, \ and for 
 the love of thefpmt, f that 
 yejhive together with me 
 in yom- prayers to God for 
 me ; 
 
 3 1 That I may be deli- 
 vered from them that do not 
 belieieinjudea ; \ and that 
 my fervice, which I have 
 for Jerufalem, may be ac- 
 cepted of the faints. 
 
 32 That I may come 
 unto you with joy, I by the 
 will of God, -f- and may 
 with you be refrefJxd. 
 
 Z'^ Now the God of 
 ■peace be with you all. A- 
 
 I 
 
 Recommend to your Efleem and Care 
 Phebe, our Chriftian Sifter, I who by her 
 eminent Services has diftinguiflied herfelf in the 
 Congregation , which is here at Cencbrea. 
 
 And defire that you would receive her, as 
 
 a faithful Difciple of "Jefm Cbrifi, ' in a Manner 
 agreeable to the good and friendly Religion you 
 profefs ; f and give her your beft Affilfance, as 
 fhe wants it, in that Affiiir, which has brought 
 her to Rome : \\ For {he has been a generous 
 Friend to, fhe has entertained, lodged and affift- 
 
 ed. 
 
 CHAP. XVI. 
 I J Commend unto you 
 Phebe ourfifier, \ who 
 is afcrvant [or Diaconefs] 
 
 of the Church which is at 
 Cencbrea. 
 
 2 That ye receive her in 
 the Lord, \ as becometh 
 faints, + aid that ye afjifl 
 her in whatfoever bufinefs 
 fhe hath need of you : \] for 
 fhe hath been afuccourer of 
 many, % and of myfelf alfo. 
 
Chap. XVI. Epistle to the ROMANS. 237 
 
 ed, many Chriftians j % and I mylclf, among the To BtLn:y. 
 • reft, have experienced her kind and noble Tem-.'^j°(?^^,^-^^ 
 
 per. Prefent my fincereft Refpedts to Prif- tiles. 
 
 cilia and Aquila, who have laboured together ^'^/^r^^^-' 
 widi me in promoting the Gofpel of Chrij}.^ 
 
 And who have expreflcd lb great a Vakie for 
 
 my Office and Perfon, that to fave my Life, they 
 have run the Hazard of lofing their own : , For 
 which Love of theirs not only I am bound to 
 Gratitude, •\ but alfo all the Gentile Churches. 
 
 Salute alfo the Congregation, which ufethto 
 
 aflemble in their Houfe.^ i Prefent my Refptds to 
 Epenetus, for whom I have a fingular Aftedion, 
 -f- as he is the firft Chriftian Convert in Achaia. 
 
 3 Salute Prifcilla and 
 Aquila my helpers in Chrijl 
 Jrfus : 
 
 4 l^Fho have for my life 
 kid down their own necks: I 
 unto whom not only I give 
 thanks, -f- bitt alfo all the 
 churches of the Gentiles. 
 
 5 Likewife fa lute the 
 church that is in their 
 boufe. i Salute my behved 
 Epenetus, -}- who is thefirfl- 
 fruits of Achaia, unto 
 Cbrifi. 
 
 6 Salute Mary, li'lo 
 heftoived much labour on us. 
 
 7 Salute Andronicus and 
 Junia my kinfmen I and my 
 fello-w-prifoners, -f- who art 
 of note among the apostles, || 
 who alfo were in Chrifl be- 
 fore me. 
 
 8 Salute Amplias, my 
 beloved in the Lord. 
 
 9 Salute Urban, our 
 helper in Chrisl, \ and Sta- 
 chys, my beloved. 
 
 10 Salute Apelles ap- 
 proved in Chrift. I Salute 
 them which are of Ariffo- 
 bulus's houfhold. 
 
 1 1 Salute Hcrodion, ;»>• 
 kinfinan. I Greet them that 
 be of the houfhold of Nar- 
 ciffus, who are in the Lord. 
 
 1 2 Salute Tryphena and 
 Tryphofa, who labour in 
 the Lord. \ Salute the be- 
 loved Perfis, who laboured 
 much in the Lord. 
 
 And to Mciry, who entertained me and my 
 
 Company with much Care. * * 
 Prefent my Refpedts to Andronicus and Ju- 
 nia, dear to me, not only as they are Jews, I but 
 as they and I have fuffered Imprifonment toge- 
 ther, in the Caufe of the Gofpel, t and as they 
 have a Charadler of Diftindion among tlie other 
 Apoftles, II and were converted to the Chriftian 
 
 Faith before me. Salute Amplias, who ftands 
 
 high in my Affedlion, as a Profeffor of Chri- 
 
 ftianity. Salute Urban, who hath been my 
 
 Afllftant in the Work of the Gofpel, i and Sta- 
 chys, whom I much efteem. * * 
 
 — 1 — And Apelles, a Man of tried Integrity in the 
 Chriftian Profeffion. | Salute the Family of Ari- 
 Jlobiilns. * * * •* * 
 
 « * * * * 
 
 Salute Herodion, my Jewip Kinfnian and 
 
 Convert ; I as alfo all thofe in the Family of Nar- 
 cifjlts, who have embraced the Chriftian Faith. 
 
 ., Salute Trvphena and Tryphofa, who are fer- 
 
 viceable to the Gofpel ; I and Perfis, who hath 
 very much endeared herfelf, by her extraordinary 
 Endeavours in the lame happy Work. * * 
 
 Salute 
 
23' 
 
 y^PARAPHRASE 
 
 the 
 
 Part IV. 
 
 To BELiEv- — —Salute Rufus a choice Chriftian, I and his 
 and" GE^N-^ g^O'^ Mother ; who, in her tender Concern, hath 
 ^ILES. been a Mother to me alfo. * * 
 
 i^^,--vJ Sahite AJyncritus, Phlegon^ Hennas, Pa- 
 
 trobas, Hermes, and all their Chriftian Domellics. 
 
 Prefent my Refpeits to Philohgus and Julia, 
 
 to Nereus and his Sifter, to Olympas, and all the 
 Chriftians that are in their Families. * * 
 
 ****** 
 
 And, as I thus teftify my friendly Refpcvfls 
 
 to you all, I defire you would feal your Bro- 
 therly Kindnefs to each other, Jewijh and Ge?i- 
 t'tle Chriftians, with that chafte and religious Kifs, 
 ufed in our Affemblies, as a Token of Chriftian 
 Love, Unity and Peace, i The Congregations in 
 thefe Parts defire I would aflure you of their Re- 
 fpeft and Friendfhip. 
 A Caution to Once more, Chriftian Brethren, I earneftly be- 
 guard againft {^qq\^ you to keep a watchful Eye upon any, who 
 o/Diviiions. raife DifTentions among you, | and prejudice weak 
 Minds againft the Faith of the Golpel, f by aft- 
 ing contrary to the Dod:rine of Love, Peace and 
 Unity, in which ye have been inftrufted, as effen- 
 tial to the Gofpel, and to the Charader of a true 
 
 Chriftian ; and (liun their Fellowfhip. For 
 
 fuch Perfons, you know who I mean, I do not 
 ferve the Chrijlian Caufe, -j- but their own Lufts, 
 and private Interefts ; || and, to cover their finifter 
 Views, make fair and plaufible Pretences, % to de- 
 ceive well-meaning People, who fufped no Harm. 
 
 1 give this Exhortation and Caution, that 
 
 you may keep the good Charader you have ac- 
 quired. For your Obedience, and Attachment to 
 the Gofpel, is well known over all the Chriftian 
 World. I Therefore, I heartily rejoice in your 
 happy State, t and am very defirous you (hould 
 be eftabliftied in thofe Principles of Knowledge, 
 and wife Condudl, which may preferve, and im- 
 prove your prefent Regards to what is true and 
 
 good, 
 
 1 3 Salute Rufus, chofen 
 in the Lord, \ and his mo- 
 ther and mine. 
 
 14 Salute Afyncritus^ 
 Phlegon, Hcrtnas, Patro- 
 bas, Hermes, and the bre- 
 thren who are with them. 
 
 1 5 Salute Philologus,, 
 and Julia, Nereus ana bis 
 
 fifter, and Olympas, and all 
 the faints who are with 
 them. 
 
 16 Salute one another 
 with an holy kifs. I Tha^ 
 churches of Chri^ falute- 
 you. 
 
 1 7 Now I befeech you,, 
 brethren, mark them, who 
 caufe divijions I and offen- 
 ces, ■f contrary to the doc- 
 trine which ye have learned ^ 
 \[ and avoid them. 
 
 18 For they, that are 
 fuch, I ferve not our Lord 
 Jefus Chriff, f i'ut their 
 own belly ; || and by good 
 words and fair fpeeches t 
 deceive the hearts of the 
 
 fimple. 
 
 1 9 For your obedience is 
 come abroad unto all men. \ 
 I am glad therefore on your 
 behalf: f but yet I would 
 have you wife unto that 
 which is good, || and fimple 
 concerning evil. 
 
Chap. XVI. 
 
 20 Jud the God of peace 
 J^all bruifc Satan under your 
 ^feet Jhortly, \ ne grace [or 
 
 favour] of our hard Jtfus 
 Cbrijl be with you. Amen. 
 
 2 1 'Timothy, my work- 
 felkw., and Lucius, and 
 Jafon, and Sofipater my 
 kinfmen, falute you. 
 
 22 ITertius, who wrote 
 this Epifile, I falute you in 
 the Lord. 
 
 23 Gaius mine holi, \ 
 and of the whole church, 
 t filutelh you. EroMus 
 the chamberlain of the city 
 faluteth you, and ^lartus 
 a brother. 
 
 24 The grace [or fa- 
 vour] of our Lord Jefus 
 Chrill be with you all. 
 Amen. 
 
 25 Now to him that is 
 of power I to efiablifl? you f 
 according to my gofpel, and 
 the preaching of Jefus 
 Chris! , || [according to the 
 revelation of the myHery, % 
 which was kept fecret in 
 the times of the ages. 
 
 26 But NOW is made 
 manifefi ; I and, by the 
 fcriptures of the prophets, -f- 
 aaording to the command- 
 ment 
 
 pisTLE to the K O hi h U ^. 239 
 
 and that you may be free from all per- To b 
 
 which ;„7g£^^^'' 
 
 good, 
 
 nicious Mixture of Pride and Strife, 
 
 may introduce Confufion and every evil Work. TILES. 
 
 And, to encourage your Perfeverance, aflure ^^^^"^^^ 
 
 yourfelves, that God, who delights in our Hap- 
 pinefs, will e're long difable Sata?i, the Adverfary, 
 and all his wicked Inftruments, from annoying 
 you. I May the Favour and Blefllng of our Lord 
 Jefus Chrifl be with you. Amen ! 
 
 Timothy^ my Fellow-labourer in the Gofpel, Salutations. 
 and Lucius, and Jajon, and Sofipater, my Kinf- 
 men, falute you. * * * * 
 
 And I Tertius, St. PaiiW Scribe, in writing 
 
 this Letter, I falute you in the Lord. * * 
 
 Gaius, with whom I lodge, I and who mak- 
 
 eth all Chrijlian Travellers welcome to his Houfe, 
 -|- faluteth you. As alfo Erajlus, the City Cham- 
 berlain, and partus a Chriftian Brother. * 
 
 1 repeat my hearty Prayer, that the Favour 
 
 and Bleffing of our Lord Jefus Chriji may be 
 with you all. Amen I 
 
 ***** 
 
 I conclude with folemn Adoration of him, The Dox- 
 whofe Goodnefs and Power is fufficient, and rea- ology- 
 dy ! to eftablifh you in all Knowledge, Faith, Vir- 
 tue and Happinefs, + according to his extenfive 
 Grace in the Gofpel, and preaching of Jefus Chrift, 
 for which I have received a fpecial Commiffion, l| 
 I mean that Gofpel and Preaching, which reveals 
 the Myflery of inviting the Gentiles into the King- 
 dom of God ; X ^ Point of Religion, unknown 
 to the Gentile World, and not underftood by the 
 Jews, under the Mojfaical Difpenfation. All that 
 Time it was a Myftery to them, of which they 
 
 had not the leaft Notion, orSufpicion. But 
 
 is now, by us, the Apoftles of Chriji, fully de- 
 clared, I and alfo from the Writings of the an- 
 cient Prophets fully demonftrated, f to have been 
 
 the 
 
240 
 
 A PARAPHRASE, ^c. 
 
 Part IV. 
 
 To BELiEv-the gracious Purpofe of the everlafting God, and 
 by his Appointment, II publifhed in every 
 Country, to bring all Nations to the Obedience 
 of the heavenly Dodtrine of Jefin Chrift. * 
 
 To that God, the only Fountain of all Wif- 
 
 dom, I through the Difpenfation of Grace, eredl- 
 ed \n JefusChriJl, and adminiftred by him, be 
 Glory for ever. Amen ! 
 
 mem of the everlaHing God, 
 made known to all nationi, 
 for the obedience of faith. 
 
 2y To God only wife, | 
 he glory through Jefits 
 Chrisf, for ever. Amm ! 
 
 % Written to the Ro- 
 mans from Corinth, and 
 fent by Phek fervant of 
 the church at Cenchrea, 
 
 NOTES 
 
mmmmmmi^itMmms&mmMmmmr^ 
 
 NOTES 
 
 UPON THE 
 
 EPISTLE 
 
 T O T H E 
 
 je O MANS. 
 
 To which are added the CONTENTS of each 
 Chapter, and Section. 
 
 wmmmmmmmw^^nmwM&mmk 
 
 li NOTES 
 
243 
 
 ■*- 4.^^ ^^^ -^^ ^^- ^. ^ 4^^ -J*^ ■^*i- *--^ *■**- ■*•■**- -*••*- -»♦**- -«*-^ -*■ 
 
 « «- -t>-^ -»-^ ^^ ^^ ^-^ -i>-{- -^>■>^ >-«- -I- ■>t- -»■-«- -»■■»^ -»-^ -»■>{- -*■ ' ?* ♦^ -»* 
 
 NOTES 
 
 UPON THE 
 
 EPISTLE 
 
 T O T H E 
 
 ROMANS, 
 
 To which are added the CONTENTS of each 
 
 Chapter, and Section. 
 
 CHAP. I. 1--15. 
 
 CONrENTS. 
 
 THIS Sedion contains the Introdudion to" the Epiftle ; in which 
 St. Paid aflerts his Commiffion as the Apoftle of the Gentiles j 
 throws in fuch Refledions, concerning the Gofpel, and our Lord, 
 as were proper to arreft the Attention of the "jew ; teftifies his fincere 
 Affedion to the Chriftiam at Ronie^ and his earneft Defire to preach the 
 Gofpel among them. 
 
 NOTES. 
 
 V. I. Akao; is a Servant, who is the abfolute Property of the Mafter, and 
 bound to him for Life. — A called, or invited, Apoftle'] and therefore a true 
 Apoftle -, as a called, invited Gueft is a true and proper Gueft. See Note upon 
 Chap. viii. 28. To them isjho an called. — Separated.'] See A^s xiii. 2. 
 
 I i 2 V. 2. 
 
NOTES upon ROMANS. 
 
 V. 2. This the Apoftle poffibly inferts, to infinuate a good Idea of the Gof- 
 pel into the Mind of the Jeiv^ at firft fetting out •, and to put him upon En- 
 . quiring. For even an unbelieving Jezv, if at all difpofed to think, could not 
 overlook, or flightly regard this Sentiment. 
 
 V. 3. This too regards the Jew, and puts him in mind that Jefus, whom 
 PW preached, was of the Royal Stock, whence they expefted the Meffiah would 
 Ipring. Oar Lord] See [90.] 
 
 V. 4. J-Fiih Pozver'] See the Note upon Ffr. 16. According to the Spirit of 
 Holinefs, by the RcftirreSiion'] Pfal. xvi. 10. 'Tboti vsilt not leave my Soul in Hell, 
 neither 'wilt thou fiiffer thy HOLT One to fee Corruption. 
 
 Declared to be the Son of God — by the Refurre6iion~\ That Text Vfal. ii. 7. nou 
 art my Son, this Day have I begotten thee^ is twice applied to our Lord in the New 
 Teftament. Afts xiii. 33. God has fulfilled ihe fame unto us, — in that he has raifed 
 tip Jefus again, as it is alfo -aritten in the fecond Pfalm ; Thou art my Son, this Day 
 have 1 begotten thee. Heb. v. 5. Cbrifl glorified not himfelf to be inade an High-Pricft ; 
 but be [glorified him unto this Office"] who faid unto him, Thou art my Sot, this 
 Day have I begotten thee. This Text therefore relates to the whole of our Lord's 
 Exaltation, from the Grave to his higheft Dignity in Heaven. And very pro- 
 perly, if we attend to what has been faid [15 || Note] Begetting is conferring a 
 new and happy State ; a Son is a Perfon put into it. Agreeably to this, good 
 Men are faid to be the Sons of God (i/.oi tb ©£») as they are the Sons of the Refur- 
 reSiion, or obtain a Refurredion to eternal Life, Luke xx. 36. Which is repre^ 
 fented.as a 'Tsa.Xtyyitisi'ji,, a being begotten, or born again, regenerated. Mat. xix. 28. 
 And with regard to this new Generation, or Begetting, our Lord is ftiled, the 
 FirU-born from the Dead, Col. i. 18. Thus Chrifl was born by his Refurreflion, and 
 afcertaincd to be the Son of God, in the higheft, and moft diftinguifhed Senfe, by 
 God's raifing him, through his mighty Power, from the Dead, on the third Day, 
 to the Glory of his exalted State. 
 
 V. 5. Grace [or Favour] and Apofilefhip] That is. The Favour of being made 
 an Apoftle. Hence yjx.pi Grace, is put for the Apoftolic Office, Rem. xii. 3. 
 — XV. 15. I Cor. iii. 10. Ephef. iii. 8. And in general Grace, or Favour, may 
 fi'^nify any Benefit, Office, or Elndowment, which is the Gift, or EfFed, of 
 F.wour. 
 
 V. 6. Note, any Nation cr People is called, or invited, of Jefus Chrift, called 
 Saints, who have in Faft received the Gofpel -, by what Means foever it has been 
 conveyed to them. It doth not appear the Reman Chriflians were converted to 
 the Faith, by the immediate preaching of any Apoitle, but by fome inferior 
 Hands ; (for no Apoftle was at Rome before Paul ; and Paul had not been there, 
 before he wrote this Epiftle) and yet the Apoftle owns them to he called of Jefus 
 Chrfl, called Saints, Ver. 7. And therefore, fuch as had a good Title to all the 
 Privileges o^ Saints, or of God's peculiar People. And fuch are we, in this J/7a?]d, 
 whoever it was that firft brought the Gofpel among us. It^is our enjoying the 
 Light of the Gofpel, and profeffing Faith in Chrifi, and not the Means, by 
 which thefe have been conveyed to us, which conftitute us the People and Chil- 
 dren of God. 
 
 "v. 7. 
 
NOT "E^ upon RO MAN S. 245 
 
 V. 7. Beloved of God] See [114] called Saints ^ K^moK dyiois] All the Chriftims Chap. I. 
 at Rome without exception were called^ or invited. Saints ; invited to this Honour '-_>'-v"v_ 
 by -Jefiis Chrift ; and therefore, had a good Title to the Privileges oi Saints, and V. 7, 11, 
 were obliged to improve them to their real and internal Sanvftification. [79,101] 12, 14. 
 — God our Father] See [82]. 
 
 V. I.I. If none but Apoflles conferred the Gifts of the Spirit, then there 
 might be Numbers in the Church of Rome, that had not received that Seal of 
 the Gofpel. And St. Paul may here hint at this ; and exprefs his Defire to be 
 among them, to fupply this Defed in particular. 
 
 V. 12. Observe how cautious the Apoftle is of afTuming ; and how will- 
 ing he is, as far as poffible, to fet himfelf upon a Level with all Chriftians. 
 
 V. 14. As the Gofpel was committed to his Trufl, he was a Truflee, and fo 
 a Debtor to difpenfe it freely to all, as he fhould have Opportunity, i Tim. i. 1 1, 
 1 The/, ii. 4, 
 
 CH A P. I. 16, to the End, 
 CONTENTS. 
 
 IN this Section the Apoflle enters upon his Subjedl, by affirming the 
 E.xcellency of the Gofpel, as a Scheme of Goodnefs, calculated for 
 the Salvation of Mankind,' /^"It. 16, 17. And then fliews what need the 
 Gentile-World had of the Mercy of God, as they flood obnoxious to his 
 Wrath for their Idolatry, and abominable Wickednefs j which he de- 
 fcribes at large, Ver. 18 — 32. 
 
 This was proper to convince and awaken the Gentile, and to take 
 him in for an attentive Reader. For this was Proof enough, even to the 
 wifefl Philofopher, how defedive and erroneous he was in the Know- 
 ledge of Divine Things ; and how inefFeftual any Thing, he had found, 
 was to reform himfelf, or the reft of Mankind. But the Apoflle has his 
 Eye too upon the 'Jew ; and it is his Defign to point this black Defcrip- 
 tion at his Confcience. Nothing would enter more glibly into the 
 Thoughts of a Je'w, than the Corruption of the Gentile-'^ ox\<\ ; which 
 he would readily and ftrongly condemn ; and fo would be duly prepared 
 for the Application in the next Chapter, For Avhat if his Nation was not 
 a whit better in their Morals than the Heathens ? How could they with 
 any Confcience, or Modefty, arrogate all the Divine Mercy to ihemfelves ; 
 or pretend that other Men were unworthy of it, v.'hen they had done as 
 much, or more, to forfeit it than others ? 
 
 N r E S 
 
246 NOTES upon ROMANS. 
 
 Ckap. I. 
 
 .^^-^ NOTES. 
 
 V. 16, 17. 
 
 V. 16. Tbe Power of God] Awat/xif, Power, fignines frequently a moral Power, 
 
 either 1. OhjePAvcly., as the Power of Evidence and Motives to affeft and 
 
 influence the Mind, Mark\x. i, — The Kingdom of God come in Power, in its moft 
 glorious and convincing Manifeftations. Alis'iv. 33. i Cor. i. 18, — Crofs is 
 the Power of God, Divinely, or in a high Degree, powerful to produce the beft 
 Effeds upon our Minds. Phil. iii. 10, The Power [the powerful Influence] of 
 his RefurreSion. Heb. vi. 5, The PTord is able, powerful, to build you up. Acls 
 
 XX. 32. 2 Tim. iii. 15. James i. 21. II. Subje^ively, it fignifies Capacity, 
 
 Virtue, or good Difpofitions in the Subjefl a<5ling, Aht. xxv. 15, According to his 
 feveral [Aya//.iv, Power] Ability, Capacity. Luke i. 17, The Spirit and Power of 
 Elias. Ads i. 8, I'e Jloall receive Power, Qualifications to preach the Gofpel. 
 Ephef. iii. 16, Strengthened with Power in the inward Man. Col. i. 11. 2 Tim. 
 i. 7, Spirit of Power, Fortitude. Rev. iii. 8, Thou hafi a little Power, moral 
 Strength. And this is agreeable to the Force of J'wuy.m and J'uvzto;^ COULD, 
 CAN and ABLE, or OF POWER, which frequently refer to the Choice 
 of the Mind, John xii. 39. Rom. xiv. 4. — xvi. 25. — 2 Cor. ix. 8. Heb. 
 ii. 18. * 
 
 Hence we may conclude ; That the Gofpel is the Power of God unto Salvation, 
 either as it is the Effed of his great Love and Goodnefs, [Jjis Divine Power hath 
 given unto us all Things that pertain to Life and Godlinefs, 2 Pet. i. 3.] or as it is ad- 
 mirably adapted to enlighten our Minds, and fandlify our Hearts ; or both. 
 
 To the Jewfirfl'] Here again he courts the few, and takes Care to be upon 
 good Terms with him. So alfo Chap. ii. 9, 10. See A8s iii. 26. — xiii. 46. 
 
 V. 17. The Righteoufnefs, or Justification of God] The Word Aixctiotrt/w), 
 which we tranflate Righteoufnefs, I fliould rather choofe to render JUSTIFI- 
 CATION. ¥ov Righteoufnefs, both in this Senfe and Sound, is too remote from 
 jufiified. And therefore, in Conformity to both the Hchreiv and Greek, where 
 the Noun is derived from the Verb, 1 fliall, in the Text of this Epiftle, put the 
 Reader in Mind, that he may tranflate Ai>:u; oa-wn, which comes from cTwetioft', by 
 JUSTIFICATION, which comes from JUST I FT. But obferve ; I fliall do 
 this only where Awa/ooTivK fignifies Mercy, Goodnefs, Deliverance, Salvation, &:c. 
 In all the Places, where it fignifies moral Rectitude in general, there I fhall 
 
 leave 
 
 * Pcffurn alfo has this Senre in the beft Authors. 
 
 Si POTES archahis conviva recmnbere lefiis. Hor. Epif. IJb. I. 5. 
 
 Nam hercle nemo PossET, fat fcio, 
 
 ^ii haberet, qui pararet (ilium, hunc pcrpeti. Ter, Eun. Act. 3. Sc. 2. 1. 34. 
 
 Mens ille caper fuit, & mihi Damon 
 
 Ipfe fatebatur, fed reddere posse ncgahat. V. EcJog. 3. 1, 24. 
 
 Mene efferre pedem, genitor, te PossE rcli£fo 
 
 Sperajii? — — — ^neid. 2. ]. 657. 
 
 Cas IS fmpliciter : Eadem eji conditio tibi, 
 
 Praejiare domino ft par officium potes. 
 
 VuLP. Ego vero fum paratus. Phaed. Lib. III. 9. 
 
NOTES upon ROMANS. 247 
 
 kave the Word Righteoufnefs to keep its Standing: for there it properly anfvvers Chap. I. 
 the Senfe of the Greek Word. V-x-vO 
 
 Observe the Antithefis between AixaioirOTM ©is, Z/??^ Justification of God 
 revealed, in this'Verfe, and Op>M 0=», ibe Wrath of God revealed, in the next. 
 Thefe plainly (land in Oppofition to each other. And therefore JUSTIFI- 
 C AT ION miift be nnderftood in a Senfe oppofite to WRATH. 
 
 From Faith imtoFnith'] Vorflms, and, after him, Mr. Locke, do rightly judge the 
 Senfe to be, Tiiat the Righteoufnefs of God is all throt'gh, from 07ie End to the ether, 
 by Faith. For the Gofpel Salvation is indeed from firft to laft of Faith on our 
 Part. By Faith we are admitted, at the firft Converfion of the Gcntile-'W or\d, 
 into this our prefent State of Grace, or Favour, Rc7n. v. 2. By Faith we con- 
 tinue in it, Rom. xi. 20. By Faith we duly improve it, Jude 20. And we are 
 kept by the Power of God through Faith unto final Salvation, i Pet. i. 5. — But then 
 I conceive a Progrefllon, or Increafe, is at the fame Time implied. For this 
 Mode of Speech is applied to Things meafurable, or improveable -, and de- 
 notes -x Succeffion, Acceffion, ox Improvement, ['-x or 0] FROM, fignifying the 
 Termimis a qiw, or the Point from whence the Progrefs, or Increafe begins ; and 
 [sif or ^n] to, fignifying the Terminus adquem, or the Point to which it tends. 
 1. In Things meafurable, £W. xxvi. 28, The Bar fhall reach from End to End, 
 nupn-b'ii nypn-j-o. Num. xxx. 14. Jud. xx. i. i Cbron. ix. 25. — xvi. 20, 23. 
 Ezra ix. 11. Jer. xlviii. 11. Ezek. xl. 27, He meafured from Gate to Gate, 
 "liT-ii'n-'jN "lyii'Q. As the Lightening that lightencth iK m vt' ufavov, m tw i/t' Bfavoi' hix.ij.rni, 
 
 Luke xvii. 24. II. In Things improveable, Pfal. Ixxxiv. 7, They go from 
 
 Strength to Strength, Vn^bx ^'HQ, that is, with a ftill greater Degree of Strength. 
 Pfal. cxliv. 13, All Manner of Store ; Heb. \rhn \m from Food to Food, by a con- 
 ftant Increafe, Supply or Succeffion. Jer. ix. 3, nyn-^N nj/no they proceed from 
 Evil to Evil, or grow worfe and worfe. 2 Cor. iii. 18. From Glory to Glory, 
 ATo cToInf 5K cTo^ar, from one Degree of Glory to another. And fo her^ •, the Sal- 
 vation, God has provided in the Gofpel, is from Faith to Faith, or wholly of 
 Faith, on our Part, by Way of Progrefs and Improvement from the firft Faith, 
 to a ftill higher Degree ; fignifying the Advances we ought to make in this 
 grand Princrple of our Religion. See [251, 252, 253.] 
 
 And this agrees very well with the Apoftle's Quotation, Hah. ii. 4, The Juit 
 hy Faith fJjall live ; that is, He who believes, and improves his Faith into a Prin- 
 ciple of Righteoufnefs, and through Faith continues to work Righteoufnefs, fhall 
 live -, But (Heb. x. 38.) if he draw back, my Soul fhall have no Pleafure in him. 
 V. 39. But we are not of them that draw back unto Perdition, having caft off their 
 firfl Faith, but of them that believe, by a progreffive Faith, unto the faving of the 
 Soul. 
 
 I CONJECTURE that the Sentence, The J ufl by Faith fhall live, might be a 
 common Proverb among the 'Jews, frequently in their Mouths, and" known to 
 every body. How th^ might apply it is uncertain ; but the Apoftle might 
 well take Advantage from its being a trite, popular Saying to urge it in this 
 ■ Controverfy, as what would moft forcibly ftrike, and affed their Minds. But 
 this is only my Conjedure. 
 
 Observe; ^r. Locke, in his Note upon this Place, hy xhdit Righteoufnefs to 
 which neither Jews nor Gentiles could attain by IVorks, undcrftands fuch a perfek and 
 compleat Obedience whereby they could he jiihifed. Whereas Righteoufnefs, in that 
 Senfe, fignifies Salvation. [283, (^c.'] 
 
 V. 18. 
 
24-8 NOTES upon ROMANS. 
 
 Chap. I. 
 
 K y^ ^^ V. iS. Ji^yr.lb fignifies the Vengeance of God, the Puniiliment, or Deftruc- 
 
 V. iS,2i, tion he will inflicl upon Sinners. Jol? -xxi. 20. — xxxvi. 13. Pfal.Wi. 7. — 
 
 24, 27. Ixxviii. 21, 31, 38, 50. — xc. II, Prov. XKix. 8. Tfa. xiv. 6. Mat. iii. 7. 
 
 Luke iii. 7. — xxi. 23. 7^te iii. 36. /icw. ii. 5, 8. — iv. 15. — v. 9. — ix. 22. 
 
 — xii. 19. I ?"/'!?/ i. 10. — V. 9. and in feveral other Places. 
 
 Is rroeakd] I cannot agree with Mr. Locke, that a Life again after Death, and 
 a Dciy of Judgment ; zvben'in Menfhould be all brought to receive Sentence according to 
 ivlmt they had done, and be punifjed for their ATifdeeds, zvas what was unknown before 
 the Revelation of the Gofpel. It was not fo clearly, or fully known by far ; but 
 even the Generality of the Heathen had fome Notions, and the Jews had ftill 
 clearer Notions, of a future World and Judgment. 
 
 V. 21. Vain in their Imaginations'] They did Violence to their Judgments, and 
 became void of Judgment. They loft their Underflanding, becaufe they would 
 not follow its Direction. They put the Candle of the Lord under a Bufhel, and 
 the Candle went out. The Cafe is unhappily the iame under any, even the 
 cleareft Difpenfation. When we fuffer our Minds to be infatuated v,'ith idle 
 Notions, and do not faithfully ufe the rational Faculties, God has given us, for 
 the Difcovery of the Truth, by hisjuft Judgment we loofe the Benefit of them ; 
 in Matters of the greateft Importance they become in a Manner ufelefs ; and 
 we are left either to pleafe, or vex ourfelves, and each other, with the moft 
 monftrous Folly and Abfurdity, in our Praclice and Sentiments. 
 
 And their foolifio [inconfiderate] Heart was darkned] xfuvirof x.xfJ'ix. "S-wmyLt irt- 
 quently fignifies to cc^J^r/^nw^', to lay to Heart. Mat. xW'i. 13^ 14, 15. Mark 
 vii. 14. — viii. 27, &c. And therefore, I conceive airvKroi may fignify incon- 
 JiJcrate in the higheft and moil; culpable Degree ; as oppofed to a fincere Ufe of 
 what Means, and Knowledge of God they had. Their Heart was inconfiderate, 
 i. e. they made no ferious, confcientious Ufe of their Underftanding. 
 
 V. 24. By theinfches ev iaifjon'] we render it, between themfelves, not fo clearly : 
 For the Apoftle's Sentiment, I conceive, is this •, that this Abufe of themfelves 
 was their own Aft and Deed. It was fit they fhould be diflmwurcd, who diflmiour- 
 ed God ; and they could not be difhonoured by any fo much as hy themfelves ; nor 
 by themfelves any other Way fo much as this. We have the fame Thought a- 
 gain, V. 27. and the fame Phrafe iv ia.-j%i{, where we render it, in themfelves. 
 iv in the Helleniftic Greek, as the Criticks tell us, has the Force of all Prepofi- 
 tions ; and here may be tranflated from or by. 
 
 V. 27. Men with Men, or Males with Males, working that which is mfeemly]. 
 Thus they dijijonoured their own Bodjes. And how juft the Apoftle's Reflexions 
 are, and how pertinently he has placed this moft abominable Abufe of Human 
 Nature at the Head of the Vices, into which the Heathen World were fallen, 
 will be feen, if we obferve , That Ctcero, the greateft Philofopher in Rome, a 
 little before the Gofpel was preached, in his Book ccncerning the Nature of the 
 Gods, (where you will find a Thoufand idle Sentiments upon that Subjeft) in- 
 troduces, without any Mark of Difapprobation, Cctta, a Man of the firftRank 
 and Genius, freely and familiarly owning to other Romans of the fame Quality, 
 this worfe than beaftly Vice, as pradifed by himfelf ; and quoting the Authority 
 
 of 
 
NOTES upo7i ROMANS. 249 
 
 of ancient Philofophers in Vindication of it. His Words are, ^otus enirn quif- Chap. I. 
 
 que formofm e^ ? Alhenis avn ejfeni, e grcgibus Ephebcnim vix fmgidi reperiebantur.^ ^'^'"■^ 
 
 Video ^ quid fiilriferis, Sed ta;nc7i it a res fe hahet. 'Deinde nobii^ qui concedentibus^ • '^^• 
 
 Pbilojophis antiquis, adohfceniibus dek£lamur^ etiam vitia fope jucunda funt. That is, 
 
 " For how few Men are beautiful ? When I was at Athens, among Troops of 
 
 " Youths fcarce one was to be found.. I fee you fmile. But it is really fo. 
 
 " Befides v/e, who, by the Allowance of ancient Philofophers, are Admirers 
 
 " of young Men, are often pleafcd with Deformities." And then he adds an 
 
 Inftance of Catulus, a principal Man- in the City, who was in Love with Rofcius. 
 
 Be Nat. Decrt'.m. Lib. I. Setl. XXVIII. And it is well known, this moft de- 
 
 teftable Vice was long and generally pradlifed by all Sorts of Men, Philofophers 
 
 and others. Whence we may conclude, the Apoftle has done Juftice to the 
 
 Gentile World in the other Inftances he gives of their Corruption. 
 
 Ob J EC. But great Numbers in the Chrijlian IForld have been., at leaji, as vicious 
 as the izorji of the Heathen ever "were. Ans. True. But as the Religion of Na- 
 ture is not chargeable with the Vices Men committed againft Nature : So nei- 
 ther is the Chriilian Religion either falfe or faulty •, becaufe Numbers, who have 
 profeffed it, have had no Regard to its Principles and Precepts. And as the 
 Idolatry and Vices of the Heathen World required a new Difpenfation for their 
 Reformation, (which Reformation was, for fome Time at firft, and is now in 
 feveral Nations and Perfons, efFecled beyond whatever the mere Light of Na- 
 ture could ever have accompUfhed •,) fo the Corruptions, which ftill remain in 
 the Chriftian World, require a new and further Difpenfation to reform them. 
 Which Corruptions were forefeen, and which Difpenfation is plainly foretold in 
 the New Teuament, i?^;/;. xi. 12, 15, 25, 26. For as the mere Light of Na- 
 ture, when Men had generally extinguifhed it in their own Minds, was not fuf- 
 ficient to have produced any confiderable, or extenfive Reformation : So the 
 prefent Light of the Gofpel is infufficient for the fidl Reformation of the Chri- 
 ftian World ; not in itfelf, if it were attended to, but by reafon of the corrupt 
 Principles the Generality of Chritlians have imbibed ; whereby they have loft 
 Sight of the Truth as it is in Jefus, and fo have rendered it ineffedual upon their 
 Minds. 
 
 V, 28. And even as they did not like'] A!):^//v.a^<a, which we render like, fignifies 
 xofearch, or explore {explorare qnalis in fe res ft t, i£ a diverfis (j? contrariis difcernere) 
 as Goldfmiths try Metal to diftinguifh the Good from Counterfeit, i Thef. v. 
 21, Try all Things ; n£tv7ai S-o-.-.ifjLttH^in. i Pet. i. 7, more precious than Gold [<^!);;i/.(«- 
 ^o,v.fV8] tried with Fire. In Oppofition to this, ctSoy.^iMi v^u in the next Verfe, 
 muft fignify, as Mr. Locke very judicioufly obferves, an unfearching, injudicious 
 Mind. 
 
 But Mr. Loc/lf's Note on the Particle, and, is needlefs. For any one may 
 eafily fee how the Thread of the Apoflle's Difcourfe is carried on, without fup- 
 pofing any Parenthefa. V. 23. The Heathen DISHONOURED God, by 
 mifreprefenting him under the Images of the meaneft Things ; and {F. 24.) he 
 fuffered them to DISHONOUR, and debafe themfelves by the vileft Lulls. 
 V. 25. They CHANGED the true Nature of God into a Lie ; and (V. 26, 
 27) he left them to CHANGE their Nature into fomething worfe than 
 Bealtly. 
 
 K k ■ Lastly, 
 
250 NOTES upon ROMANS. 
 
 Chap. I. 
 
 <..^-^.-v^ Lastly, {V. 28.) They did not exercife their Minds in SEJRCHING^ 
 v. 31, 32- and enquiring, that they might retrain the Knowledge of God, and rejeft the 
 falfe Notions of Men, and therefore, God gave them up to an unthinking, 
 UNSE ARCHING, ftupid Mind. They would not ufe their Reafon in the 
 Knowledge and Worfliip of God, and they aded as if they had no Reafon in 
 living among Men. And in the fame Manner all Corruption of true Religion, 
 is, and ever will be, in Proportion, attended with corrupt and vicious Praftices. 
 
 V. 31. Without Conftdcraimi] See the fecond Note upon V. 21. 
 
 V. 32. Here again, in the Note, Mr. Locke miftakes the Righteoufncfs of 
 God, as if it were that Righteoufncfs which God requires of us for Salvation : when 
 indeed it is the Salvation itfelf, which God has mercifully provided for us. 
 [283, &c.] 
 
 And in the fecond Note, in my Opinion, he unnecefliirily departs from the 
 common Reading in Preference of the Clermont. All Readings agree that the 
 Heathen knew to S-ikxi^ixa 058, the Rule of Right, which God has given tO' 
 Mankind ; and knowing that Rule, they might have known, that theywho com- 
 mit fuch Things are worthy, or deferving of Death. And they adually did know 
 it, in fome Inffances, which they punifhed with Death. 
 
 Mr. Locke argues -, That the Gentiles, who had no pofitive Law, could not 
 know that Sin was taxed with the Penalty of Death ; for Sin is not imputed 
 where there is no Law, Rom. v. 13. — vii. 9. This is true. But I conceive the 
 Apoflle is not here fpeaking how God, in Fact, will tax Sin, which cannot be 
 known, but by the Declaration of a pofitive Law ; but of the Demerit of Sin, 
 or what it deferves confidered in itfelf. 
 
 According to Mr. Locke, the Apoflle, in this 32d Verfe, extenuates the 
 foregoing Crimes of the Heathen, by two Confiderations ; namely. That they 
 were ignorant that fuch Things were tvcrthy of Death ; and that, though they 
 did commit them, yet they were not fo abfurd as to cenfure, and feparate from 
 others, for what they themfelves were guilty of. But it feems to me moft na- 
 tural to fuppofe, that the Apoflle rather points at fome aggravating Circum- 
 ftances. As if he had faid ; Thefe Things they do, when they know the Rule 
 of Right, and might know thofe Crimes are deferving of Death ; and yet, 
 they not only commit them themfelves, but alfo favour and encourage others in 
 the Pradtice of them. 
 
 The Clermont Reading will not juftify Mr. Locke's, Refleiftions . It runs thus-, 
 who knowing the Reifitude of God, did not confider [ivomav «? "ony-'M, V. 20.] That 
 they who do fuch Things are worthy of Death ; and not only they who do them, but 
 thofe alfo who take Pleafure in them that do them. Here the tirft Part of the Sen- 
 tence fuppofes, with the common Reading, that the Gentiles might know, and 
 that it was their Fault that they did not confider, that thofe Crimes were wor- 
 thy of Death. The latter Part differs both from the common Reading, and 
 Mr, Locked Paraphrafe. But it is good Senfe, and makes a proper Tranfition 
 to what follovv's •, Thou art therefore inexcifable, O Man, Sec. It is therefore no 
 great Matter, whether we follow the common, or the Clermont Reading. I pre- 
 fer the former ; nor has Dr. Mills fufficient Ground to eflablifh the latter upon 
 Clement the Roman, and the Apoftle's Allograph at Rom^. 
 
 CHAP. 
 
]^OTES upon RO MAN S. 251 
 
 CHAP. IL I 16. 
 
 CONTENTS. 
 
 TH E Reprefentation of the moral State of the Heathen World, in 
 the foregoing Chapter, is a Demonftration of the Neceffity of the 
 Gofpel, or of a further Difpenfation of Grace or Favour, for the Re- 
 formation and Salvation of Mankind. And how rich is the Favour, 
 wherew^ith God vifited the World ? To have deftroyed a Race of A- 
 poftate Rebels, who had abufed their Underftanding, and every Gift of 
 a bountiful Creator, would have been Juftice ; to have fpared them 
 Lenity and Goodnefs : But to fend his only begotten Son, from Heaven, 
 to redeem us from all this Iniquity, and Ungodlinefs by his own Blood ; 
 to grant us a free Pardon of all our Sins ; to put us into a State of Mer- 
 cy and Salvation ; to take us into his Kingdom and Family ; to make us 
 his Children ; to give us an Inheritance among the Saints ; to blefs ua 
 with Immortality, and with all fpiritual Bleffings in heavenly Places ; 
 this is the moft wonderful and exuberant Favour. Rightly is the Doc- 
 trine, which teaches it, called Gofpel, or glad Tidings. According to its 
 true Nature, it fhould have filled the whole World with Tranfports of 
 Joy. However, one would think it could not poffibly meet with Op- 
 
 pofition from any Part of Mankind. But the Jew oppofed it. He 
 
 abhorred the Gentile, and contradifted the Grace, that honoured and 
 faved him. The Apoftle pleads and defends our Caufe. His Bufinefs is 
 to confound the Jew -, and to prove. That we have as good a Right, as 
 he, to all the Bleffings of the Mcjialh Kingdom. And by the Defcrip- 
 tion of the vicious State of the Gentiles, in the former Chapter, he has 
 wifely made his Advantage of the Prejudices of the Jew. He endea- 
 vours, from the Beginning of the Epiftle, to court his Attention : But 
 nothing would pkafe him more than a Sedion in which the Gentiles are 
 reduced to fuch a vile and abjeft State. Thus the Apoftle rowzes his 
 Contempt of the Gentiles; and gives him Occafion to condemn them. 
 But it is that he may the more effedtually humble him in this Chapter. 
 In which he proves. That the Jeivs, having, in an aggravated Manner, 
 defpifed the Goodnefs, and broken the Law of God, were as obnojyous 
 to his Wrath as the Gentiles. How could they, with any Confcience or 
 Modefty, arrogate all the Divine Mercy to themfelves ? Or pretend that 
 other Men were unworthy of it, when they had done as much, or more, 
 to forfeit it than others ? Muft they not, as Mr. Locke obferves, exclude 
 themfelves from being the People of God under the Gofpel, by the fame 
 Reafon that they would have the Gentiles excluded? But this -was anAr- 
 K k 2 gument 
 
252, NOTES upon ROMANS. 
 
 Chap. Il.'gument highly ungrateful to the Jew, and it would be very difficult to 
 ^— ''"v'''^-^ fix any Convidion upon his Mind [271]. Therefore the Aportle in this 
 "^- '• Sedion, 
 
 T. Addresses him in a covert, general Way; Thou art. therefore in- 
 excufable, O Man, ivhojoever thou art, that judgeft, &c. Not giving out 
 exprefsly that he meant the Jeio, that the Jew might more cahiily at- 
 tend to his Reafoning, while he was not apprehenfive that he was the 
 Man. 
 
 2. Very judicioufly, and with irrefiftible Force of Reafoning, he 
 turns his Thoughts, from his prefent fuperior Advantages, to the awful 
 Day of Judgment ; V. 5, 16, [279] when God, in the moft impartial 
 Equity, will render to all MLinkind, without Exception, according to 
 their Works. Thus the Apoflle grounds his following Argument, very 
 methodically and folidly, in God's equal Regards to Men in all Nations, 
 who uprightly pradfife Truth and Goodnefs, and his difapproving, and 
 at Lift condenining, all Men in any Nation, however privileged, who 
 live wickedly. This is ftriking at the Root of the Matter, and demolifh- 
 ing, in the mod true and efteftual Manner, the Jew's Prejudices in Fa- 
 vour of. his own Nation, and the unkind Thoughts he had entertained 
 of the Gentiles. For if a Jew could but be convinced that a fober, righ- 
 teous Heathen might be bkffed with eternal Salvation ; he muft be per- 
 fuaded, that it was no fuch fliockirg, or abfurd Matter, that believing 
 Gentiles ftiould fiow be pardoned and taken into the vifible Church. Thus 
 the Apoftle advances with great Skill, and the juftcft Steps in his Argu- 
 ment, infinuating himfelf by Degrees into the Jews Confcience. This 
 
 Paragraph is alfo well adapted to encourage the Gentile, humbled by the 
 difmal Reprefentation in the foregoing Chapter. For he would here fee, 
 that he Avas not utterly abandoned of God ; but might, upon good 
 Grounds, hope for his Mercy and Kindnefs. 
 
 NOTES. 
 
 V. I. PFbofcever thou art that judgeft'] o y.fiwjv, the Judder, is here very empha- 
 tical ; and the more fo, as it is repeated in the latter Part of the Verfe. It de- 
 notes more than fimply/vi/ ing ; it implies aflfuming the Charafter, Place and 
 Authority of a Judge, which would be feen more clearly, if the Verfe might be 
 rendered thus -, 'Therefore thou art inexciifahle, O Man, -whofoever art a Judger: for 
 wherein thou judged another thou ccndemneft thyfelf; for thou the Judger doft the fame 
 Thing. See the fecond Note on V. 27. 
 
 o KPINQN] Here it may be obferved, once for all -, That the Participle of 
 the Prefent Tenfe with the Particle ( ) prefixed, very often denotes indefi- 
 nitely a Charafter, Profeflion, or Employment, Relation to a Perfon or Thing, 
 or a general State of Being, with refpedl either to the Time paft, prefent, or 
 to come, or to no Time at all. Mat. ii. 20, 0/ (^uTtvTjf, The Seekers of the Dfe, or 
 
 thofe 
 
NOTES upon ROMANS. 253 
 
 thofe who have fought the Life, cf the Child. — iv. 3, -ars/j a^aw, the Temper. Chap. II. 
 
 — viii. 33, 0/ (BoffKocTSf , the Keepers. Markv'x. 14, /3aTT>^w, the Baptizer. Luke ' ^ 
 xi. 10, a.T&'i', the Aiker, who afks at any Time. V. 28, 0/ o(.-A.mTif, the Hearers. V. 
 
 — xiv. II. John i. 18, <av, who is, whofe proper State of B.ing is in the Bo- 5» 
 fom of the Father. — iii. 13, a-; ivho is, whofe proper Refidence is, in Hea- 
 ven ; or who was in Heaven. — xii. 17, " (y, that "^as with him. — xviii. 37, 
 who is, or fhall be of the Truth. — iii. 15, omT-vav, "ji-ho believes, the Believer. 
 V. 20, ■3rpaaj4)u. V. 29, 33, 0,6. — iv. 23, 36, 37. — V. 12. aT4>ii, who faid 
 unto thee. — vi. 33. xaTa^a/i'»v, zvho came down from Heaven, — xiii. 11, 18, 
 20. xa.ixCa.vav, who JImU receive. It refers to the PAST TIME, Ms ii. 29. 
 
 — iv. 25. — vii. 44. — X. 7. — XV. 21. — xxii. 20. — i Cor. iii. 7, 8. Gal. i. 
 23. £/)^^yi iv. 28. I Thef. v. 24. Heb. xii. 25. i2fti. xix. 20. — xx. 10. — xxii. 
 8-, 14. It refers to the FUTURE TIME, A^s x. 43. — xv. 17. — i Cor. iv. 4. 
 
 — vii. 38. iJf-o'. i. 3. — ii. 7, 11, 17, 26. — iii. 5, 12, 21. — xi. 10. — xiii. 
 17. — ,xvi. 15. — xviii. 8. — xx. 6. — xxi. 7. — xxii. 7. 
 
 This Note relates, not only to the Senfe of this Yerfe, but to the general 
 Phrafeology of the Scripture. 
 
 V. 2. Mr. Eocke fuppofes the Apoftle is here peaking of the Rejedion of the 
 Jews •, and that Truth is to be underftood, according to the Truth of his Predic- 
 tions and Threats, and the Warning he had given them of it. But it is evident, 
 the Apoflle is fpeaking of the general Punifhment of Sin, in whom foever it is 
 
 found. The Judgment of God is according to Truth, againfi them, [all them, 
 
 Jews or Gentiles,] who do fuch Things. And he has his Eye, not upon the Re- 
 jection of the Jews in this World, but upon the D-iy of Wrath and Revelation of 
 the righteous Judgtnent of God, V. 5. The Day when God will judge the Secrets of Men 
 byjefis Chriji, Y. 16 ; that is, t+ie Day of Judgment in the World to come. 
 
 V. 4. Goodnefs leads thee'] that is, ought to lead thee [244]. — Gccdnefs here 
 is to be underftood of the Mercy and Goodnefs of God, which beftowed fupe- 
 rior Light and Advantages upon the Jews. Goodnefs is ufed in the fame Senfe, 
 with regard to the Gentiles, Chap. xi. 22. 
 
 Observe ; The Apoflle ufes general Terms, that the Jezu may not too plain- 
 ly fee that he is fpeaking to him. 
 
 V. 5. Treafureli up Wrath] See Note on Chap. i. 18. 
 
 V. 6. His Deeds, to. 5f>a] It is the Word which in other Places is rendered 
 Works, and fhould be fo rendered here, 
 
 V. 7. Patient, in this Verfe, may be oppofed to contentious, in the next ; but 
 not as Mr. Locke fuppofes, that both regard the Jews ; the one glancing at their 
 Impatience towards the Gentiles, and the other at their Peevijhnefs and Contention, 
 in ofpoftng the Freedom of the Gofpel in admitting the Gentiles to the Franchifes of the 
 Meffiah's Kingdom. Rather ; Patient Continuance in Well-doing refers to the Patience 
 of Chrinians under Jewifj Perfecutions •, and contentious to the bitter, perfecuting 
 Spirit of Jeivs. 
 
 V. 8, 9. 
 
NOTES upofi ROMANS. 
 
 V. 8, 9. Indignation and IVralk ; 'Tribuhtion and AnguiJJj, &c. So it is pointed 
 in our Trannation. But there fhould be a Period after Wrath. 'Tribulation and 
 Anguifl) begins a new Sentence ; which affirms that to be a general Rule of 
 God's dealing with Mankind in Judgment, which, in the two foregoing Verfcf, 
 he feems to mean only of Ctrijiians and Jews. 
 
 V. 13, 14, 15th, are a Comment upon the izthVerfe. V. 13, He remarks 
 upon the latter Part of the 12th Verfe, that enjoying the Advantages of Reve- 
 lation will not fave us, unlefs we duly improve them. V. 14, 15, He remarks 
 upon the former Part of the 12th Verle, and proves, that the Gentiles, who have 
 no Revelation, are yet condemnable for their Wickednefs : Becaufe the Light 
 of Nature is a Rule they are bound to obferve. 
 
 V. 15. In their Hearts] There is the Force and Strefs of the Apoftle's Ar- 
 gument, and the Foundation of the Law of Nature. He is proving the Gen- 
 tiles have a Rule of Adion. And where is that Rule ? It is tvritten in their Hearts, 
 infcribed upon their natural Faculties, interwoven with the Frame and Con- 
 ftitution of the human Soul. Ji Senfe of moral Good and Evil is common to 
 all Mankind. 
 
 And their Reafonings bet'vceen one another., accufmg or elfe defending.'] This is a 
 literal Trandation of the Greek., y<cci fjura^u a.t.KnfMV Xoyi<sy.uv, xctTnyconvlm n nxi aTo- 
 XoyKlMwv. We render the Words thus -, 'Their Thoughts in the meanwhile (or as in 
 the Margin, between themfelves, which is the true Senfe *) accuftng or elfe excu/mg 
 one another. And all Interpreters underftand this of the Workings of Confcience, 
 in one and the fame Perfon, alternately accufing the Actions which are bad, 
 and juflifying thofe that are good. But obferve, 
 
 I. KaTM)/op8v7»c, accufing., and aToAo^K//sv4)v, defending., or anfwering for themfelves, 
 are Forenfic, or Law Terms ; and correfpond to PLAINTIFF and DEFEN- 
 DANT, (i.) KoLinyifia, KUTi^yofof, KsLTtiyofix are almoft always fo ufcd, and are 
 rendered accufe, Accufer, Accufatkn, Mat.xn. 10. — xxvii. 12. Mark xv. 3. 
 Luke VI. 7. — xxiii. 2, 10, 14. John viii. 10. — xviii. 29. A^s xxii. ^o. 
 — xxiii. 30, ^5. — xxiv. 2, 8, 13, 19. — xxv. 5, 11, 16, 18. — xxviii. 19. 
 I Tim. v. 19. (2.) So alfo ocTroAoyioiy-ai, uTroXoyix are ufed, and tranOated Anfwer, 
 Luke Xii. II. — xxi. 14. A^s xxiv. 10. — xxv. 8. — xxvi. i, 2. 2 Tim. iv. 
 ■16. Make a Defence, A5is xw. %^. Speak for himfelf, — xxvi. 24. Defence, A^s 
 xxii. I. Anfwer for himfelf, — xxv. 16. Now Plaintiff and D.-fendant fuppofe 
 a Difceptation, or Difpute, and are Correlates, which exift together, at the 
 fame Time. For when there is no Plaintiff, there is no Defendant i and when 
 
 there 
 
 * Uira^u with a Genitive Cafe after it, as here, neither fignifies Jn the mean while, nor 
 is ever fo rendered by our Tranfiators ; but always between, which is its natural and pro- 
 per Signification. Mat. xviii. 15, Go and teit him his Fault between thee and him alone. 
 So Mai. xxiii. 35. Luke xi. 51. — xvi. 26. ASis xii. 6. — xv. 9. To /^5Ta|v, the be- 
 tween, is rightly tranflated, in the mean while, John iv. 31, as it denotes the Space of Time 
 between. J^s xiii. 42, To fjLira^u ffxCSitrov is rendered, the next Sabbath ; in the Margin, 
 the Week or Sabbath betiveen. Thefe, with the Text here, are all the Places where the 
 Word is ufed in the New Teftament, 
 
NOTES upon ROMANS. 255 
 
 there is no Defendant, there is no Plaintiff. But to fay, that the fingle Princi- Chap. II. 
 pie of Confcience forms two litigant Partit-s in itfelf, the one accufipg, the other V.>-v~v_>) 
 defending, is incongruous. Confcience is a Judge, not a Litigant, unlefs it be 
 with a different Principle, Lufl: (of which the Apollle fays nothing here) but 
 never with itfelf, or its own Reficctions upon a Perfon's Condudt. 
 
 II. The Copulative xa/, ani, as it ftands here, points to a diflinifl: Head. 
 7heir Confcience alfo bearing Witnefs, that the Work of the Law is written in their 
 Hearts, and their Reafor.ings between one another, accufing or anfivering for themfehes, 
 bearing Witnefs that the Work of the Law is written in their Hearts. This is 
 the proper Stru61:ure, and Conflruclion of the Greek. But if this laft Claufe be 
 underilood of the Workings of Confcience, it will be a Tautology ; for the 
 Apoftle mufl: be fuppofed to fay, Thtir Confcience alfo bearing Witnefsy and the 
 IVorkingi of their Confcience alternately accufmg or defending hearing Witnefs. 
 
 III. Wirxy) aX?.MA«u, bet'Joeen one another, denotes the litigant Parties, accufing 
 or elfe defending. And who fhould thofe be, but the Gentiles, the Perfons con- 
 cerning v/hom the Apoftle is arguing } Kkkvikoi, one another, always, I conceive, 
 denotes Parties, two or more, exifting at the fame Time. But we cannot fup- 
 pofe litigant Parties exill: at the fame Time in the Confcience ; one Party accu- 
 fing, and the other, at the fame Time, excufing a Man's Condudt. To whom 
 doth avTav, their, in the preceding Claufe, refer, but to the Gentiles ? And not 
 only the Senfe, but the like Pofition of the Words, direfts us to "refer a.>.KnKeov, 
 one another, to the fime Antecedent. For the Words lie in this Order j fvfj.- 
 /y.stf7i/fct/irH? xvjav 7»( fft/i'e./ii(75£){, -xct/ fMrx^v aXXnXav rav Koyti7iJ.av. Their Ccnfciences bear- 
 ing Witnefs, and their between — one — another — Debates [bearing Witnefs.] 
 
 IV. Ao>i{'<» is to reckon, reafon, debate, Mark xi. 31.. ^Myil^axia -arpo? '-axna, they 
 reafoned, debated, n-ith themfehes, faying. If -we fhall fay from Heaven, he will fay, 
 JVhy ihm did not ye believe him I But if we fay. Of Alen, they feared the People. 
 l\ryi<nJM\i, fupputatio, comptitatio, raticcinitim, reckoning, reafoning. It is ufed but 
 in another Place, 2 Cor. x. 5. We do not war after the Flefh, in a weak, ineffec- 
 tual Manner -, For the Weapons of our Warfare are notfleffjly, or feeble, hut migh- 
 ty through God to the pulling down of the Hrong Holds of Oppofuion, cafing down 
 Imaginations, [Koy aixv^, rendered more truly in the Margin, Reafonings,] that is 
 to fay, beating down human Reafonings, and every high Thing that exalts itfelf a- 
 gainfl the Knozvledge of God. The Apoftle is fpeaking of the Power and Evidence 
 attending his Preaching of the Gofpel, which was fuch, as demohfhed all De- 
 bates and Difputes againff the Knowledge of God. 
 
 And fo the Word fhould be rendered here. Their Reafonings, Debates, Dif- 
 putes with one another •, when one Party was Plaintiff, and the other Defendant, 
 one accufing, impeaching another of a fuppoied Wrong done ;. the other anfwer- 
 ing for himfelf, and defending his A6tions. This proves they had, and that 
 they knew they had, a Law, or Rule of Adion among them. For as Plaintiff 
 and Defendant neceffarily fuppofe each other ; fo they neceffarily fuppofe a Law, 
 determining feme Adlions to be true, juft, good and right-, others to be falfe, 
 unjuft, evil and wrong. For if there were no Difference of Adtions, there could 
 be no Accufation of Wrong, nor Defence of Right. 
 
 The Apoftle faith, accufing, or elfe anfwering for themfehes ; becaufe either of 
 thefe are fufficient to his Purpofe. Either their accufing others of Wrong, or 
 defending themfelves as in the Right, (which foever of the Parties was really in 
 the Right, or in the Wrong) proved they had a Law amongft them, a Law 
 •written in their Hearts. Thus 
 
256 NOTES upon ROMANS. 
 
 Chap. II. Thus the Apoftle in the narrow Com pa fs of two Verfes, I. Explains what the 
 ^ ,.--^,-v^ Law or ReHgion of Nature is. It is a Self- Law, or the IFork of the Law wriUen 
 V. 16. in the Heart. And therefore, (i.) It has its Foundation in the Reafon, Under- 
 ftanding or Heart, of all Mankind ; and is common to all Nations. (2.) It a- 
 grees with thofe Things, which are written in the Law of God. Herein the 
 Mind of Man harmonizes with the Mind and Will of God. The Spark of Rea- 
 fon in Man fiiews the fime Light, in its narrow Sphere, as the immenfe Ocean 
 of Intelligence in the Father of Lights. II. He demonftrates the real Exift- 
 ence of the Law or Religion of Nature, by three fo!id Arguments •, (i.) The 
 virtuous Actions of fome Heathen, having no other Guide but Nature, prove 
 that by Nature they know what is Right. (2.) And fo doth the Force of Con- 
 fcience in them, fecretly reproaching them for their wicked Actions, ^c. 
 (^) As alfo their Debates among therafelves, or their mutual Accufations, or 
 Vindications of their Conduft, (^c. 
 
 Therefore, there is a Law of Nature, which is a true Guide, and fufficient 
 to bring a Man, who has no other Light, to eternal Happinefs, V. 10. Glory, 
 Honour and Peace to every Man that works good. 
 
 Ob J EC. But if the Lazv of Nature be fo fufficient, ivhat Occafion for the Gofpel ? 
 Ans. Refleifl upon Chap. i. 17 to the End. No Law or Light, how fufHcient 
 foever in itfelf to fave Mankind, when duly attended to, is futScient to reform 
 them, when they generally negleft and pervert it. Becaufe that very Thing, 
 which fliould reform them, is neglecfted and perverted. 
 
 Ob J EC But if ive live according to the Light cf Nature, 'u;e floall he fa-ved, though 
 wc pay no Regard to Revelation. Ans. To defpife, or diiregard any Dilcoveries 
 of God's Will and Goodnefs •, to negleft any Scheme he has formed to promote 
 Virtue and Happinets, efpecially fuch a glorious and noble Scheme, is foolilh, 
 wicked, and a capital TranfgrelTion of the Law of Nature. 
 
 V. 1 6. Secrets of Men} Not, I conceive, their fecret bad Aftions ; but agree- 
 ably to the preceding Difcourfe, their Moral State and Circumftances, under 
 different Degrees of Light -, which are Secrets now to us, or of which we are 
 by no Means competent Judges. We cannot judge what Capacities, Opportu- 
 nities, Advantages, every Man in every different Age and Country enjoys, nor 
 what Ufe he makes of them. Thefe are Things known only to God. This 
 will be confirmed by obferving, that this 16th Verfe is in Connc(ftion with 
 the I 2 th. 
 
 According to my Gofpell I apprehend this refers not, as Mr. Lech' fuppofes, to 
 the Day of Judgment in general ; as if the Apoftle intended no more, than 
 that he wade knoivn a future Judgment, in his preaching the Gofpel. This was not 
 peculiar to P^k/'s Gofpel, as he was the Apoftle of the Gentiles ; other Apoftles 
 and Preachers made known a future Judgment as well as Paul. Therefore I 
 conceive it refers to God's judging the Secrets cf Men. By what Rule will he 
 judge them ? Anf According to my Gofpel. That is, according to the Nature and 
 Extent of the Gofpel, I preach among the Gentiles ; which reprefents all Man- 
 kind as the Objeds of the Divine Care, Bsneficence and Cognizance. Accord- 
 ing to St. Paul's, Gofpel, or upon its Principles, God is the God, Father, and 
 Judge of all -, who has in one Degree, or other, revealed himfelf to all, and ex- 
 perts a proportionable Obedience from all. And confequently, • will judge, 
 
 and 
 
NOTES upon ROMANS. 257 
 
 :and either reward or punifh, all the Nations of the World, under difFerent Chap. I. 
 Difpen rations, and different Degrees of Light. And this Principle is exprefs'd in L--''>/--x_ 
 the very firft Words of the firft Sermon preached to the Gentiles, Ails x. 34. 35. 
 
 CHAP. II. 17, io deEnJ. 
 
 C N r E N T S. 
 
 IF the unbelieving Jew was at all difpofed to admit Evidence and Con- 
 vidion, the Aportle has faid enough to lay hold on his Confcience, 
 in the foregoing Paragraph, And therefore here he throws off the Cover, 
 and openly argues with him, in the mofi: plain and nervous Manner ; 
 that his fuperior Knowledge, Privileges and Profeflions ferved only to 
 aggravate his Condemnation. And that in Fadl, he, who under all his 
 greater Advantages tranfgrefTed the Law of God, Hood condemned by 
 the honeft Gentile, who, to the beft of his Knowledge, obeyed it. 
 
 NOTES. 
 
 V. 17. And glorieii in God.'] ViuvxcatyM, x.civxiifj.a, Kocvx^stf, are Words ufed by 
 none of the New Teftament Writers, befides Paul and James : by James thrice, 
 by Paul above fifty Times. They are favourite Terms with him, I fuppofe, 
 becaufe of their very exprefllve and extenfive Signification. We render them 
 by boafling, glorying, rejoicing, joying. But glorying beft fuits all the Places where 
 they are found. Now glorying, as it gives the Senfe of thofe Words, denotes 
 being pleafed with, and acquiefcing in the Objeft wherein we glory, as it is 
 fuppofed to be an Objefl: of Joy and Delight, of Hope and Dependefice ; as being 
 fraife--d;orthy, or refleding an Honour upon us. And fuch an Objeft may be 
 either in Otirfehes,. or in other Things, or Perfons. 
 
 I. Ix Ourfek-es ; 
 
 1. With regard to DEPENDENCE. Jer. ix. 23, Let not the wife Man 
 glory in his IVifdom, &c. that is. Let him not fo pleafe himfelf with thefe, as to 
 reft his Dependence upon them. 
 
 2. With regard to HONOUR. Judg. vii. 2, Left Ifrael vaunt [honour] 
 ij^erafehes above me. 1 Kin. xx. 11, Let not him that girdeth on his Harnefs boafi 
 [praife, honour] himfelf, &cc. Prov. xx. 14. — xxv. 14. Rom. iii. 27, n» »» 
 y.a.vymti ; Where then is Glorying ? That is, Self-Honour, or Self-Dependence. 
 — iv. 2. I Cor. i. 29, That no Fie fh flmdd glory, [honour itfelf, or arrogate Self- 
 Sufficiency] before God. — iv. 7, Wljy doft thou glory [honour thyfelf, claim Self- 
 Sufficiency] as if thou hadii not received it ? — ix. 15, // zvere better for me to die., 
 than that any Man fhould make my Glorying [the Honour I do myfelf] void. V. 16, 
 / have nothing to glory of ; that is, I gam no Honour by that. 2 Cor. v. 12, 
 that glory [honour themfelves] in Appearance, &c. — x. 13, We will not boafl , or 
 glory ; that is, I will not take Honour to myfelf. So V. 15, 16, 17. — xi. 12, 
 16, 17, 18, 30. — xii. I, 6, 9, II. Gal. vi. 4, — that he may have Glorying 
 
 L 1 [Honour, 
 
258 NOTES upoji ROMANS. 
 
 Chap. II. [Honour, Dependence] in himfelf alone [in his own Integrity and Virtue] aud 
 y^^y^'-'K^ not in another's Weaknefs or Wickedneis. Ephef. ii. 9, A'i'/ of Works \ Jo that 
 ^ • 27- none can gloiy ; that is, none can honour themfelves, as if they had by their own 
 
 Sufficiency laved themfelves. 
 
 II. In other Things or Perfons. 
 
 1. With regard to JOT. Pfal. v. 11, Let them that love thy Name [glory, 
 exult] rejoice in thee. — cxlix. 5. Rom. xv. 17. Phil. ii. 16, That I may [glory] 
 rejoice in the Day of Chrijli 2 Thef i. 4, We glory [rejoice] in you. Jam. i. 9, 
 Let the Brother of low Be^iree [glory] rejoice in that he is exalted. 
 
 2. With regard to HOPE. Prov. xi. 7, The [xaux"/-** Glorying] Hope of 
 tinjuji Men ■periflxlh. 
 
 3. With regard to DEPENDENC E. Pfal. xlix. 6, They that trujl in their 
 Wealth, and glory in [depend upon] the Mullitude of their Riches. Prov. xxvii. i. 
 Glory not in To-morrow, flatter not yourfelf in a Dependence on Futurity. Jam. 
 iv. 16. Jer. ix. 24, Let him glory in this, that he knows me, &c. Let him pleafe 
 himfelf, and reft his Dependence on this. — xvii. 14, Save me, and Ifljallbs 
 
 faved: for thou art my Glory, or Dependence, i Cor. i. 31. Let him glo;y in [reil; 
 his Dependence upon] the Lord. Phil. iii. 3. We glo;y in [reft our Dependence^ 
 Confidence upon] Jejiis Chrijl, and have no Confidence in the Fiefh. V. 4. Th^ I 
 alfo mi{:ht have Confidence in the Flefh. If any other Man thinks that he hath whereof 
 he might truJl in the Fleflo, I more. Note, Glorying is here the fame in Senle with 
 having Confidence, or trufiing in. Heb. iii. 6, The Rejoicing [Glorying, AfTurance] 
 of Hope. 
 
 4. With regard to what is PRJ IS E-WORTHT. 2 Cor. v. 12, I give 
 you occofion to glory on my Behalf ; that is, to fpeak well of me with Aflurance. 
 So — vii. 4, 14. — viii. 24. — ix. 2, 3, 4. -^xii. 5. 
 
 5. With regard to HONOUR. Deut. x. 21, He is thy Praife, or Glory -, 
 that is, 'Tis thy higheft Honour to be his Servant. Jcr. xiii. 11, That they might 
 be to me for a Praife and a Glory ; that is, That they might honour and glorify 
 me in the World. — Ii. 41. Zf/^^. iii. 20. Hence >'-«i'X"/-"* and xai/j^ns-K are ufed 
 in the Septuagint to (igmiy Honour, i Chron. xxix. 11, Thtne, O Lord, is the 
 Power, and the /.Mx^y-^, Glory, Honour. Prov. xvii. 6. — ^xix. 11. Zech. xii. 
 7. 1 Chron. xxix. 13, And praife thy glorious Nam.', the Name tk? KxvxMiui c* of 
 thy Honour. Prov. xvi. 31, The hoary Head is rsijw^ ii.oi.\jymiai a Crown of Honour . 
 Ezek. xvi. 12. A beautiful Crown, ti^mcv Kuvxn<^ia( a. Crown of Honour. — xxiii. 
 42. I Thef ii. 19, Our Crown of Rejoicing, TipM^ Kxvx>'(m>i, Crown of Honour. 
 2 Cor. i. 14. We are your xa,vyj\'j.x Rejoicing, Glory, Honour, in the Day of Cbrifl. 
 V. 12, l\yxfK!tux»(rii, For our Rejoicing, [our Glory, Honour] is this. 
 
 These feveral Sen fes the Words xaux^jo//.*!, xat;p^tTy.£t, >:au%«ffii will admit. But 
 commonly more Senfes than one is implied. And fometimes all the feveral 
 Significations arc included in the Force of the Word. Rom. ii. 17. And gloriefl 
 in God ; that is, You rejoice in him, as the Objed of your Hope and Dependence ; 
 you praife, or Ipeak well of him ; you account it your Honour that he is your 
 God, and that you worfliip him, &c. SoV. 23. — v. 2, 3, 11. 1 Cor. iii. 21. 
 — V. 6. — ^xv. 31. Gal. vi. 13, 14. Phil. i. 26, 
 
 V. 27. The Apoftle here fUppofes, that a Heathen, who is only by or of 
 Nature, ». ?to-£»f, who has no other Guide but natural Reafon, may fulfil the 
 Law, at leaft, that he is under; may be an honeft, fober, good, kind and 
 
 benevolent 
 
NOTES upon R MA N S. 259 
 
 benevolent Man. For were it impoflible for the Gauile to fulfil the Law, it Chap. II. 
 would not bs fuppofable he fhould do it ; and then the Apoftle's Argument '--^^/-^^ 
 would be without any Foundation. And that he doth not here fpeak of a Hea- 
 then converted, or to be converted, to Chrijlianity is manifeft, from his faying. 
 That he is sx iv<r=cyf by or of Nature^ upon the Principles, and under the Dii- 
 pendition of mere Nature. Hence it appears ; That it was the ApoRle's Senti- 
 ment, that a mere Heathen might do the Will of God, and be faved for ever. 
 Not merely, indeed, by his Works. No -, 'tis of Grace that he is faved. See 
 Chiip. iii. 20. See alfo i Tim. iv. lO. [257.] 
 
 judge tbee, y.^ivH—as] This looks back as far as the firft Verfe [•s-a? Kft-m: sc 
 ti ynf Kfii'e.i T5V £7Sfl)^] ncu art inexcufable, Man, "whofoever thou art that judgejl. 
 For 'wherein thou judgeft another, &c. This Judging, as Mr. Locke very jullly ob- 
 ferves, relates to the unkind, erroneous Sentiments of the Jews, concerning 
 the uncircumcifed Gentiles, judging them utterly unworthy of the Favour of 
 God, and difqualified .from being his People. Eut here, in this 27th Verfe, 
 the Apoftle, with great Force of Truth, retorts the Cenfure upon them. 
 " Shall nor a virtuous Heathen condemn you, wicked Jeivs, as unworthy of 
 " God's Favour, and difqualified from being any longer his People ?" That 
 this is the Apoftle's Meaning appears from the following Verfe, For he is not a 
 Jew, &c. And in the following Dialogue, concerning the Rejedion of the 
 Jews, the Apoftle fuppofes the Jew would take this to be his Senfe. And no 
 Jew, in thofe Days, acquainted with the Apoftle's Principles, could mifs of 
 underftanding him thus. Thus the Word [Judgt] is ufed again Chap. xiv. 3, 4. 
 
 CHAP. UI. 
 
 CONTENTS. 
 
 THE Apoflle, in the latter End of the foregoing Chapter, has car- Chap. III. 
 ried his Argument to the utmoft Length, What remains is to ^-^^'^-^^ 
 keep the Jeiv in Temper, to fix his Convidlions, and to draw the grand 
 Conclufion. 
 
 He has fhevvn, that the Jeivs were rather more wicked than the Gen- 
 tiles, and flood condemned by fuch of them as honeflly did their Duty ; 
 that Pofleffion of the Law, Circumcifion, a,nd outward Profeffion of Re- 
 lation to God, gave them no Charadler, and fignified nothi.ng, as to their 
 Acceptance with him. This was, in Effedf, to fay, That the Jeii'S had 
 forfeited their Right to the Privileges of God's peculiar People ; that they 
 were as unworthy to be continued in the Church, as the Gentiles to be 
 taken into it > and confequently, that in order to their enjoying the Pri- 
 vileges of the Church under the Meffiah, they flood in need of a frefh 
 Difplay of Grace ; which if they rejeded, God would caft them out of 
 the Vineyard. And the Apoftle was fenfible the Jew would underftand 
 L 1 2 what 
 
26o NOTES upon ROMANS. 
 
 Chap. III. what he had faid in this Senfe, Set afide his Law, his Circumcifion, his 
 ^^^^^v^"^ external Advantages, as infufficient to gain him any Intereft in the Favour 
 of God, and you flrip him of his peculiar Honours, and quite ruin him 
 as a Jew. This muft be very difgufting. And the Apoftle, who had 
 often debated the Point with his Countrymen, knew very well what a 
 Jeiv would be ready to fay upon this Occafion. 
 
 Here therefore he feafonably introduces a Dialogue between himfelf 
 and the Jeiv, indulging, as it were, his Difguft, by giving him leave ta 
 fpeak for himfelf, V. i — 8. (And what he is fuppofed to fpeak, we have 
 Reafon to think, was what the Jews had adlually replied and objeded' 
 againil: the Apoftle.) This would amufe, and, at the fame Time, inftrudt 
 him, and poffibly cool his Refentment ; efpecially as the Apoftle's An- 
 fwer to the hrft Queftion is much in his Favour. This Dialogue, I can- 
 not doubt, relates to the Rejedlion of the Jeivs ; which Subjeft would 
 have come in here naturally enough. But then it would have broke in 
 too much upon the Apoftle's Argument. For which Reafon, he doth 
 but juft touch upon it here, referving the full Confideration of it to the 
 9th, loth and 1 ith Chapters. Particularly in the 9th Chapter [V. 4 — 23.) 
 you have thefe fame Queftions more diftindly put, anfwered and largely 
 difcufs'd. But obferve well ; Here they relate only to the Rejedion of 
 the Jews : but in the 9th Chapter they take in alfo the Calling of the 
 Gentiles. 
 
 After the Dialogue he refumes his Argument, V. 9 ; proves fur- 
 ther by Scripture Quotations, that the Jeios were guilty before God, 
 as well as other Men, V. 10 — 19 ; concludes, that no Part of Mankind 
 could have a Right to the Bleifings of God's Kingdom and Covenant, 
 upon the Foot of any Works of Obedience they had done, V.. 20 ; but, 
 only by the Favour of God in the Gofpel ; which he explains, V.21, Sec. 
 
 The Sum and Force of the Apoftle's Argument is this. All Sorts of 
 Men, yews as well as Gentiles, have finned ; therefore, no Part of Man- 
 kind can lay claim to the Bleffings of God's Kingdom and Covenant, 
 upon the Foot of Obedience. Therefore, the Jew ftands as much in 
 Need of Grace, or Favour, to give him a Title to thofe Bleffings, under 
 the Kingdom of the Meffiah, as the Gentile. Confequently, the Gentile 
 has as good a Title as the Jew : For thofe Bleffings are given only by 
 Grace ; and Grace, or mere Favour, is alike free to all Mankind. And 
 when all are in equal Circumftances, 'tis perfedly abfurd for a?iy to pre- 
 tend to ingrofs it to themfelves, exclufively of others ; who are as good, 
 or but as bad, as they. 
 
 Thus the Apoftle very folidly, and to our great Comfort and Satif- 
 fadlion, proves ; That we Gentiles, thro' Faith alone, have a good and 
 firm Title to all the Bleffings of the Gofpel Covenant ; EleBiou, Adop- 
 tion, Pardon, Privileges, Ordinances, the Spirit, the Hope of Eternal 
 Life, BlefTed be God' for his abundant Mercy ! Review the fad Account 
 
 of 
 
NOTES upo?i ROMANS. 261 
 
 of the Gentile World, Chap. I, and fee how well our Intereft in theCHAP.IIL 
 Divine Grace is here eftabliflied ; and fay. Thanks be to God for the y^""^^""*^ 
 great Love wherewith he has loved us ! 
 
 N o t: E S. 
 
 V. 3. For what if fame did not believe'] Mr. Locke, and all the Tranflators and 
 Commentators, I fuppofe, both ancient and modern, (for had the Thing ever 
 been obferved, I think it could never afterwards have been overlooked^ make 
 this 3d Verfe, and the Verfe following, a Continuation aud Explication of the 
 Apoftlc's Anfwer in the 2d Verfe •, and thereby have greatly embarrafled the 
 Senfe of the 3d- and 4th Verfes, which will not admit of a Conneflion with the 
 2d Verfe. For, in Truth, the 3d Verfe is not the Words of the Apoftle ; 'but 
 a fecond Query, or Objedion advanced by the Jezv. Nor is ya.^ [^Fcr] a Cau~ 
 fal, fhewing the Reafon why the having the Oracles of God committed to them 
 was a Privilege, notwithflanding their Unbelief : '^•di ti ya^h Interrogative, and 
 fliould have a Note of Interrogation after it, thus, ti ytf ; ^id autem ? ^id 
 vera? And may be tranflated, well, and what? And thus it is frequently ufed 
 in Xcnophon^s Memoirs of Socrates ; where he gives a great many Inflances of that 
 wife Man's Method of arguing in the Dialogue Way ; as, Lib. II. Cap. 6. 
 Seft. 2 . OvK s» Tx fjAV v-wo T^av afyj>fj.i\ji5 n^iiCiiov S'ox.H SOI etvxt ; Haw {jUV »v. Ti yccp ; jrrf 
 JxTTx-.'Hf'^ c^v, [j.a avjocf/.n; iTiv, &c. SocRAT.] Should we not fhun his Friendfljip who 
 is a Slave to Appetite ? Critob.] By all means. Socrat.] ^qVl; Sttppofe a Perfon 
 he extravagant, and always in Want ; who if he borrows will never pay, and if you 
 refitfe to fipply him is difgufled ; do not you think fuch a one a trouble fome, vexatious 
 Friend? Critob.] Very much fo. Socrat.] Aid ought we not to floun his Friend- 
 jl'ip? Critob.] Yes verily. Socrat.] Tiycx.^-, ti';-^^ ■x}in[j.a]i^iSixi i-^j^xrai. Well ^ 
 St'.ppofe a Miin is in good Circumflances, but immenfcly covetous ; and therefore regards 
 no Ltgagements ; receives freely, but has no Mind to repay. Critob.] T think he is a 
 greater Rogue than the other. Lib. II. Cap. 10. Seft. i, 2. E/ts ^0/, «»i), <» A/3/»f?, 
 &c. Socrat.] tell me, Diodorus, if one of your Slaves runs away, would ye take 
 any Care to get him again ? Diod.] Indeed I would ; and fhould offer a Reward to any 
 one that takes him up. Socr a t.] T/ ya^ ; m.v th uu y.xij.m, &c. And what .'' If any 
 of them werefick ; would you not fend for a Phyfician, to prefrve his Life ? — And fo in 
 feveral other Places. Lib. II. Cap. 7. Sec. 5. — III. Cap. 3. Sec. 6, 7. — Cap. 
 10. Sec. 3. — Cap. 14. Sec. 3. 
 
 Hence it appears, that ti yap, in a Dialogue, and when t/ has no following 
 Subftantive to agree with it, is a Form of introducing another Queftion, or 
 Objeftion by the Inquirer. Tiio' fometimes it is ufed where there is no Dia-^ 
 
 logue •, as Phil. i. 18, Some preach the Gojpel of Love, fome of Contention. 
 
 Ti ya.§ i -ztAw 'srav?/ TfoTa, &c. IFbat then? Notwithflanding every TVay, whether' in- 
 Prelence or Truth Chrifl is preached. But as the Apoftle in this Place, Rom. iii. 3, 
 is carrying on a Dialogue, after the Socratic Manner, it is to be underftood as 
 advancing a new Query or Objedlion. And thus, every Thing ft:ands right and 
 eafy, which otherwife is in great Diforder. 
 
 Did not believe] or rather, have not been faithfid ; that is, have not been obe- 
 dient ; fee i Pet. ii. 7. As the Ifraelites were in Covenant with God, their Obe- 
 dience was their Faith, or Faithfulnefs ; and their Difobedience was their Unbe-p. 
 
 Uef,^ 
 
262 NOTES upon ROMANS. 
 
 Ch A p.m. /?'(?/, or. Unfaithful nefs. The J^ra here alludes to the Charge of Wickednefs 
 K..^~\r''^ the Apoftle had faftened upon the Jevcs, in the foregoing Chapter. Shall their 
 ^'- 4. 5- Unfaitbftihtefs make the Faith of God without EffeSf ?] This Sentiment the Apoftle 
 {Chap. IX. 6.) expreffes thus -, not as though the Word of God had taken no EfeSf, 
 or had failed. He is fpeaking of the fame Thing in both Places ; and there- 
 fore, evidently the Faith of God, is the fame \vi:h ihe Word of God, or that faith- 
 ful Promife, which he made to Mraham, Gen. xvii. 7, 8 ; / will eHablifiimy 
 Covenant between me and thee, and tlyy Seed after thee, — for an everlafiiv.g Ccvrnant; 
 to be a God unto thee, and to tlx/ Seed after thee, 
 
 V. 4. nat thou mightefl be juHified in thy Sayings, and mighteft overcome is:hen thou 
 ■art judged. 1 This may be a true Trandation of the Greek ; but it is not fo agree- 
 able to the original Hebrew ; nor to the Apoftlt's Senfe and Defign. The He- 
 breiSD Ifands thus, Pfal. li. 4. "jiDDm n^in --1213 piiTi \v^b. Literally -, That then 
 mayejl bejujl in thy Speaking ; and clean [that is, clear] in thy Judging What Speak- 
 ing doth he mean .•' Anf. The Word of Promife which God made to David 
 
 (2 Sam. vii. 12 16,) Ayid thy Houfe and thy Kingdom fhall be efiabliped for ever 
 
 before thee. And what is the Judging to which he refers ? Anf. The Execution 
 
 of that Threatening, 2 Sam. xii. 9- 13 ; Now therefore the Sword (l)all never 
 
 depart from thy Houfe, &c. This is Judging in Scripture-Phrafe, as i Sam. iii. 13. 
 ■Exek. vii. 3, 8, 27. — xi. 10. i Cor. xi. 3:, 32. And David owns, if the 
 Threatening did not agree with the Promife, God was clear from the 
 Charge o{ Falfhood ; and the Inconfiifency muft be afilgned to his own Wick- 
 ednefs. And this is full to the Apoftlt's Purpofe. If the Promife to Abraham 
 was not made good, as the Jews expelled, they might thank themfelves for it. 
 
 This doth not exadly tally with the Greek of the Septuagint, which the 
 Apoflle ufes in the Quotation. But we can hardly fuppofe fo good a Scholar 
 as St. Paul, who was perfedlly acquainted with the Scriptures in the Original 
 Hebrew ; nor indeed any of the Apoftles, would reft their Arguments upon 
 z. Tranjlation ; or rifque their Reputation, by making themfelves anfwerable for 
 all the Faults that might be in it. They quote it indeed ; but, I fuppofe, no 
 otherwife than as they would have quoted our Englifh Tranflation, had they 
 wrote their Letters in Englifh to the Inhabitants of Great Britain, not fo much 
 to adopt the Senfe of the Tranflation, as to refer to the Paffages in Scripture. 
 
 Where the Hebrew and Greek differ, I cannot find the Apollles ever argue 
 from the Greek. 'Tis upon this Ground, that, for my own Part, I pay no 
 "Regard to the Words of the Septuagint, as quoted in the New Teftament. 
 The Hebrew is my Standard ; becaule, I am perfuaded, it was fo to the Apoftles. 
 
 V. 5. That by th.t Righteoufnefs of God St. Paul here intends, God's Faith- 
 fulnefs in keeping his Promife, is, I think, very juftly obferved by Mr. Locke, in 
 his Note upon this Verfe. But I cannot agree with him, that the Promife of 
 faving believing Gentiles, as well as Jews, is here meant. For this Veife is the 
 Language of an unbelieving Jew ; and therefore, in his Mouth, Goa's Righte- 
 cufnefs, or Faithfulnefs to his Promife, hath Relation only to the Nation of the 
 Jews, and their being flill continued the only Church and People of God. 
 And therefore, I take the reft of Mr. Lode's Note to be very improper, and 
 ill-grounded ; which inftead of informing only confounds the Mind of the 
 ^ Reader. 
 
 mo 
 
NOTES upon ROMAN S. 
 
 Who inflineth Wrath, o i-7rt<p^m riiv op^^ii^.] or, who is the Inflidler of Wrath ; 
 or, who [as you intimate] will inflift Wrath. See the fecond Note on Chap. ii. i. 
 And for the Senfe of, Wrath, fee Note on Chap. i. i8. 
 
 Who infliiieth Wrath'] This evidently points at the Rejeftion of the Jewj ; and 
 therefore is clofely connefted witli Chap. IX, where the Apoftle, not only 
 handles the fame Siibjefl, but refumes thole very Queries, or Objedlions, of the 
 unbelieving Jew, and anfwers them at large. And as the Rejeflion of the 
 Jew.^ ftands here, Chap. Hid, inferted in the midfl: of his Argument, relating 
 to the Juflification of the Gentiles, it is manifcftly connedted with that Argu- 
 ment, or with the Apollle's Doftrine of Jitjlification by Faith. For after his 
 Difcourfe here upon the Rejection of the Jews, he immediately fubjoins, V. 9, 
 What then ? Are we better than they ? In Anfwer to which, he proves, to the 
 End of the Chapter, That the Jews were not better than the Gentiles ; feeing 
 b'th ftood in need of the Grace, or Favour, of God for their Juilification. 
 Thus, in the Apoftle's Difcourfe and Argument, the Rejedlion of the Jews 
 ftands in clofe Connexion with his Dodtrine of Juftification. But what Con- 
 nexion, or Relation is there between the Juftification of the Gentiles, and the 
 Rejedion of the 'Jezvs ? This will appear from what is faid, Chap. IX. 30, 31, 
 and in the Note upon thofe Verfes. In fhorr, the Rejeftion of the Jews, for 
 their Want of Faith, ftands in direcft Oppofition to the Juftification of the Gen- 
 tiles by Faith. T-herefore, if we have a true Idea of the Reje6lion of the y^wj, . 
 we may from thence colleft a true Idea of the Juftification of the Gentiles : But 
 the Rejinion of the Jews is their being caft out of God's Church, and ftript 
 of the Privileges and BlefTings of God's peculiar People ; confequently, the 
 JtiHiJication of the Gentiles, for which the Apoftle pleads. Chap. Ill, IV, is their 
 being pardoned, and received to all the Privileges and Bleftings of God's pe- 
 culiar People in this World. 
 
 V. 6. This Verfe is the Apoftle's Anfwer to the Jew ; which he crowds in, 
 while the Jew is going on with his Objeftion. In Reverence of the Divine 
 Majefty, who is perfectly righteous, he qualifies the Suppofition of his being 
 unrighteous, tho' it is mentioned only for Argument Sake, three Ways ; i. By 
 putting it into the Form of a Qneflion ; Is God unrighteous ? 2. By adding 
 immediately that he fpoke in the Perfon of another, and as a Man might fay, 
 who was arguing, that the cafting off of the Jews was a Thing inconfiftent 
 with God's Righteoufnefs. 3. By interrupting the Jew with a ftrong AfTertion 
 of the moft perfed Righteoufnefs of God, in the Words of Abraham, Gen. xviii. 
 25. A like Inftance of crowding in an Anfwer, while another Perfon is fpeak- 
 ing, we find in Horace, Serm. lib. 2. Satyr. 3. 
 
 Ster.] Ne quis humajfe velit Ajacem, Atrida, vet as cur? 
 At RID.] Rex fum % [Ster.] nil ultra quaero pkbeius. [At rid.] et aequam 
 Rem imperito. 
 
 V. 7. That the Particle, For, joins what follows in this Verfe to Wrath or 
 Vengeance in the 5th Verfe, and fticws it to be a Continuation of the Objeflion ■ 
 begun in that Verfe, Mr. Locke has juftly obferved. Bat I muft diflent from 
 him, when he joins the 7th and 8th Verfes together, as if the Jew'?> Objedlion 
 
 was carried into both thefe Verfes ; making, and not rather L£t us do Evil 
 
 that . 
 
264 ]>^OT'ES upon RO MA N S. 
 
 Chav.IU. tbai Good rMy come, the Jew's Objedion continued -, and, as "we be fianderotifly n- 
 
 v^^-N/'->^ ported, and as fotne affirm that we fay, whofe Damnation is juff, the Apoille's 
 
 V. 8, 9, Anfwer blended with it. For this throv/s the grammatical Order of the Words 
 .10 19. jj^j.Q g,.gaj. Confufion. I doubt not, bur the whole 8th Verfe is the Apoftle's 
 
 Anfwer ; and the true Senfe of it feems to be given in the Paraphrafe. 
 
 Through my Lie] This is to be underftood as, not believing, V. 3 ; and as Ifai. 
 
 Ixiii. 8, For he /aid. Surely they are my People, Children that "will not lie ; that is, 
 
 violate my Covenant by perfidioufly forfaking me, and falling into Difobedience 
 
 and Wicliednefs. 
 
 V. 8. And why do not you fay, Kw /y.i)] We rranflate it. And not rather. But 
 obfervc, rather, is not in the Greek, k is the Word of Supply, or put in to 
 make out the Senfe : But I think not properly. The Senfe is fupplied more 
 truly, and clearly thus-. And why do you not fay? which falls in naturally with 
 what follows ; why do not you fay, as fome affirm we fay ? Such an elliptical Way of 
 Speaking we have alfo Rev. xxii, 9, Op* //«, See not -, that is, See thou do it not. 
 
 V. 9. The Apoftle, having given the Jew Leave to put in his Objedlions, 
 in reference to what would flick moft upon his Stomach, the Rejeftion of the 
 Jews, and having returned fuch Anfwers, as he thought proper at prefenr, 
 now returns to the main Point; namely, to prove. That the Gentiles have as 
 good a Right to the Privileges and B^effings of God's Covenant, as the Jews. 
 Which he introduces very properly by putting this Queuion into thp Jew'i 
 Mouth ; What then ? Are we better than the Gentiles ? Which, by the Way, 
 makes it clear, that in his Arguments he confiders the Jews and Gentiles in a 
 Body, or in a colleclive Capacity; and, that he is arguing for a Juftification 
 agreeable to fuch a Capacity ; namely, by which the believing Gentiles were 
 taken into the Church, when the unbelieving Jews were cafl out. For this 
 Point, .whether Jezvs, or how far Jews, were better than Gentiles, or had a 
 better Claim to the Bleffings and Privileges of the Kingdom of God, is the 
 very Subject upon which he is difputing : and in this extenfive, colleflive Senfe 
 all his Arguments and Conclufions are to be underftood. 
 
 We have kf ore .proved] Namely, Chap. i. 18, to the End. — ii. 17 — 25. 
 
 V. 10 — 19. In thefe Verfes and Qi_iotations from Scripture, I make no doubt, 
 the Apoftle gives a Defcription of the general Charaifler and Morals of the 
 Infidel Jews, in his own Time, when he wrote the Epiftle ; and that it fuits 
 their Cafe, as exaftly as the foregoing Defcription of the Degeneracy of the 
 Heathen World fuits theirs, the Paffagcs being picked and chofen for the Pur- 
 pofe. But the Manner of reprefenting it is different. In the Cafe of the Gen- 
 tiles, he fpeaks out plainly ; for the Jew would fredy enough attend to an 
 Account of their Corruptions ; and the Gentile, I prefume, would be more in 
 Danger of defpifing and negleding what he faid, than of being difgufted at 
 it. But had he ufed the Jezvs in the fime open Manner, he would have rouzed 
 every Paffion and Prejudice in the Jewifli Reader ; and could have expedled 
 no" ether, but that he would -throw his Letter away in the utmoft Indignation. 
 Therefore to keep him in Temper, i. He gives no Inumation of his Dsfign, 
 but enters upon it covertly. As it is written. 2. He couches the Charge under 
 Scripture .Quotations, and Expreffions, and turns the Eyes of the Jew rather 
 
 to 
 
NOTES upon ROMANS. 265 
 
 to ancient Fafts ; in which, notwithftanding, as in a Glafs, he. might fee the Chap. III. 
 very deformed Complexion of the prefcnc -'jcws. 3. He ufeth the Term Law ^^.^'-v-'v^J 
 {V. 19, which here iignifies the whole Old Teftament) rather than Scriptures, V. 10 — 19. 
 as being a Word of greater Force and Authority with the Jew. And con- 
 cludes in this general Manner ; We k7!oiv that whatfoever Things the Law faith, it 
 faith to them that are under the Law \ meaning the Jews., and fuggefting the 
 Obligation they were under to attend to a Charge, advanced againll them out 
 of their Law, which they owned was of Divine Authority. This was fufficient 
 for a Jew., that was difpoled to refiedl ; and at the fame time fhuns what might 
 prevent his calm and fober Reflections. 
 
 We ought further to obferve ; That thefe Quotations out of the Scriptures, 
 do not prove that thefe Charafters belonged to all the ancient Jews, without 
 Exception. For there were at the fame time in the Nation Perfons 'of a dif- 
 ferent Charafter ; as I have fhewn in my Scrip. DcB. of Orig. Sin, p. 104. 
 Neither could the Apoftle intend they fhould be applied to all, and every In- 
 dividual, among the Jews in his own Time -, for then they would have in- 
 cluded himfelf and the reft of the Apoftles, with all the other Jews, who had 
 embraced the Chriftian Faith, and were Perfons of undoubted Piety and Ho- 
 linefs. Not to fay. That fome, even among the unbelieving Jews, poffibly 
 might, notwichftanding their Error in not believing in Chrisi, be Men of Pro- 
 bity and Virtue. Nay, he could not fuppofe, that even his Account of the 
 corrupt Morals of the Heathen World {Chap. i. 18, to the End) was true of 
 them «//, without Exception. His Arguments, Chap.u. 10, 14, 15, 26, 27, 
 evidence the contrary. [260] It was TufRcient to his Purpofe, if the Genera- 
 lity of Mankind were corrupt. For this, I apprehend, was Ground fufHcient 
 for the Rejeftion, or Excifion, of them, with regard either to temporal Life, 
 or the Privileges of the Church. That is to fay, God might in Juftice have 
 deftroyed the whole World, which was generally exceeding corrupt and vicious, 
 notwithftanding there were fome few Perfons of Virtue and Goodnefs in it ; 
 for whofe Happinefs he eafily could, and certainly would have provided in the 
 World to come. For, notwithftanding the Virtue of a few, the main Body 
 was deferving of Wrath. And the Apoftle is here fpeaking of Bodies of People, 
 or of Jews and Gentiles in a colle6live Capacity. In the Affair of the golden 
 Calf, v/herein the Ifraelites corrupted themfelves, {Exod. xxxii. 7, 8.) God might 
 juftly have rejefted and confumed them, and have made his Promife good in 
 the Perfon of Mofes and his Pofterity, as he propofed, V. 10 ; tho' we have 
 Reafon to think, there were fome, who had not ingaged in that Inftance of 
 Idolatry, and Defedion from God ; for we find Numbers appeared on the 
 Lord's Side, V. 26 — 30. In fhort, the Apoftle is fpeaking of taking colledlive 
 Bodies of Men into the Church, or of continuing them in it -, in reference to 
 which it is true, that thofe may not be taken into the Church,' in this World, 
 who yet fhall be taken into the Kingdom of Heaven, in the World to come ; 
 and many are now taken into the Church, who fhall for ever be excluded from 
 Happinefs, in the other World. Confequently, a Set of Texts, which prove 
 the general Corruption of the Jcwijh Nation, may pafs for a good Argument 
 of their deferving to be rejefted from the Privileges of God's Church ; or, that 
 it muft be by Grace alone, that they, in this general, collective Senfe, could 
 be continued in the Church, and fpecial Covenant of God, notwithftanding 
 there might be among them fome righteous Perfons, not involved in the gene- 
 M m ral 
 
266 NOTES upo?i ROMANS. 
 
 Chap.III. ral Corruption ; who whether they were in the Church, or out of ir, would be 
 1 ^^v'-v-J taken Care of in the great Day of Accounts -, that is, whether they were, or 
 V. 19, 20, were not juftified, with regard to the Donation and PoffcfTion of Church-Privi- 
 21. let^es, or the efcaping the Wrath that would fall on the Jewifi Nation, when 
 
 they were rejefled, and their Polity demolifhed, would certainly be juftified 
 and faved in the Day of Judgment. In fine, we cannot have a juft Idea of 
 the Apoftle's Arguments, unlefs we keep in Mind, that he is arguing concern- 
 ing the Rejection of Jews, and Reception of Gentiles, in a general, collec- 
 tive Capacity, to the prefent Privileges of the Church and Covenant of God ^ 
 namely, in fuch a Senfe and Capacity, that fome good and righteous Men might 
 be left out among the Rejected, and fome unrighteous Perfons taken in among 
 the EUa and Jujttfied. 
 
 V. 19. That every Mouth may he'] So that every Mouth is flopped. So, iva, and 
 the Verb following fhould be render'd. i Cor. vii. 29. 2 Ccr. i. 17. — vii. 9. 
 Gal. V. 17. Ephef. ii. 9. Phil. ii. 10. Heb. ii. 17. Heb. vi. 18. i John i, 3. 
 
 V. 20. Works of Lsw] What Works of Law ? Anf. Thofe Works in which 
 both Jews and Gentiles vitvt defeftive, and with regard to which, every Mouth 
 was ftopped ; or on Account of which, no Part of Mankind could plead a Right, 
 or Worchinefs, to be admitted into the Kingdom of God. Now every Mouth 
 was ftopped, by the Proof the Apoftle has produced of the Corruption both 
 of Jews and Gentiles. Therefore Works of Law, muft be the Reverfe of that 
 Corruption. Not Ceremonial Works : For thofe do not come into the Apoftle's 
 Proofs ; nor yet, I conceive, only perfeft, finlefs Obedience -, but any Obe- 
 dience, or Works of Righteoufnefs, perfedl: or imperfedl, which might (all 
 Things confidered) be judged a fufficient Foundation of a Tide to the Favour 
 and Btefling of God. [247] However it is evident enough. Works of Law 
 fjgnify thofe Works of Righteoufnefs, which are oppofed to the two foregoing. 
 Lifts of Unrighteoufneis. For from thofe two Lifts the Apoftle infers ; That 
 NO FLESH, that is, no Part of Mankind, could pretend to the Favour of 
 God by Works of Law. Law therefore muft here denote the Rule of Right 
 J5iio7i, as applicable to all Flefh, or to the Gentiles as well as Jews. And, if 
 Law is to be underftood in this general Senfe, as Mr. Locke owns it is, in his 
 Note upon this Verfe •, then, I think, he has not very confiftently in his Para- 
 phrafe of this Verfe, and in two other following Notes, confined Law to the 
 Law with the Penalty of Death annexed to it, in the fame rigorous Senfe, in 
 ■which it is ufed Chap. VII. For thus it was the Law given at Mount Sinai, and 
 was peculiar to the Jews only ; for the Gentiles never were under the Law in 
 this Senfe. Nor doth the Apoftle's Argument, as it includes both Jews and 
 Gentiles, require that it (hould be taken in this Senfe, but, on the contrary, that 
 it fhould not be fo taken. 
 
 There (hall no Flefh be juftified in his Sight] This hinteth, that the Apoftle 
 confiders Jews and Gentiles, or all Mankind, as ftanding in the Court, before 
 the Tribunal of God, at the Time when Chrifl came into the World. 
 
 V. 21. By Righteoufnefs of God (as we tranflate it) Mr. Locke underftands 
 that Righteoufnels, which God will accept. Whereas the Righteoufnefs, or Jus- 
 tification, of God is the Salvation, God has mercifully provided for us. 
 
 Juflification 
 
NOTES ttpon R MA N S. 267 
 
 Junificaiio7i of God without Law.] The Qiieftion with the Apoftle is. Upon Chap. III. 
 what Foot do either Jews or Gentiles, efpecialiy the latter, obtain this Inftance '..v'^^v.i 
 of Jufiification, or Salvation ; namely, to have a Place among God's People in V. 21. 
 his Family and Kingdom •, or to be made meet to be Partakers of the Promifes, 
 and of the heavenly Calling ? Now in a Court of Judicature there are two 
 Ways of Rightecttfnefs, or '^iiftification. (i.) When a Perfon ftands upon his 
 Obedience to Laix), or a Rule of Aftion. Then Righteoufnefs, Juffification, or a 
 Right to the BlelTing, whatever it be, is his Dae •, and the Lawgiver is bound 
 by his own Conftitution to give it. This is the Righteoufnep, or Jujiificalicn, v/hich 
 is of LAir, or WORKS. Bat (2.) The other Way of 'f unification is by the 
 mere Grace, or Favour of the Lawgiver. When the Law is tranfgrefs'd, the 
 Sinner has no Dependence, but upon the Mercy and Goodnefs of the Law- 
 giver, or Judge ; and can be juftified only by his Grace, remitting Sin, and 
 conferring the undeferved BlefTings. Now this is the Rigkteoufncfs, or JuHifica- 
 t'lon, of God '^Mithout Lo.w. Becaufe 'tis provided, and granted by him, fetting 
 afide Law ; or in a Way different from that, in which Law jufiifies. Or, it is 
 the Righteotifttefs, or Juftification, of Faith ; as it is anfwered, on our Part, 
 only by Belief and Truft in the Mercy and Favour of God. Law and Works 
 give us a Right which the Lawgiver cannot deny, unlefs he will reverfe and 
 break his own Conftitution, granting Life and Happinels to the Obedient ; 
 which Conftitution the Apoftle here fuppofes : But Grace and Faith fuppofe that 
 we are Tranfgreftbrs, obnoxious to Wrath ; and that, if we efcape Deftrudtion, 
 and obtain any Bleftings, it is purely becaufe the Judge is merciful, and of his 
 own fovereign Goodnefs choofes to fpare us, and to beftow further Favours 
 upon us. Thefe therefore, with regard to Jvflification, are two different, and 
 indeed incompatible, Grounds of Juftification ; the one in the Nature of Things 
 wholly excluding the other. 
 
 But this muft be underftood only when they are corifidered as the Ground 
 or Reafon of our Firti Juftification. In which Cafe, Obedience or Works are 
 regarded as Antecedent to Juftification \ and, when the Law has been tranfgrefs'd, 
 can have no Pare in it. Becaufe then, we can be juftified only by Grace, on 
 God's Part, and Faith, on ours. But after we are juftified, delivered from 
 Wrath, and invefted in the Blefling, then Obedience or Works (from which 
 upon any Scheme we can never be difengaged ; feeing they are of necefiiary 
 and eternal Obligation) are to be confidered as Siibfeqiient to Juftification ; and. 
 Grace and Faith become Principles of Obedience, or a Motive, and Means to 
 produce it. And thus, Gra^e, or Faith, and Works, are perfedly confiftent, 
 and moft agreeably harmonize. Of Works, as Antecedent to Juftification, and 
 inconfiftent with Grace and Faith, the Apoftle fpeaks Chap. 3, 4, 5, 9, 10. Of 
 Works, as Confe-quent to Juftification, and confiftent with Grace and Faith, he 
 difcouries Chap. 6, 7, 8, 12, 13, 14. Or thus •, Of Grace and Faith, as ex- 
 cluding Works, he difcourfes in Chap. 3, 4, 5, 9, 10. Of Grace and Faith, 
 as obliging to good Works, and producing them, he fpeaks in Chap. 6, 7, 8, 
 
 12, &c. Or thus ; Of the Terms of our prefent Admittance into the 
 
 Kingdom and Covenant of God, he difcouries in Chap. 3, 4, 5, 9, 10. Of our 
 Obligations to Obedience, after we are taken into them, he difcourfes Chap. 6, 
 7, 8, 12, &c. 
 
 But be it well obferved •, I don't mean, that no Works, or Obedience but 
 
 finlefs, will be accepted ; or as if there were no Allowance for Repentance, or 
 
 M m 2 no 
 
268 NOTES upon ROMANS. 
 
 Chap. III. no Benefit of Pardon, now we are taken into the Kingdom and Covenant of 
 
 't.^^-v-N^ God : For Pardon, upon Repentance, is one of the Privileges of that King- 
 
 V. 2 2, 25. dom, and a BlefTing freely given us in Chrijl. And not to us only, but to the 
 
 Penitent in all Ages and Nations -, who will be pardoned at laft, though they 
 
 have not, in this Life, fuch clear Knowledge of it, as we h.ive. 
 
 V. 22. I CANNOT think the Glory of God is that Glory, which Gcxi has ap- 
 pointed [in the future World] for the Righteous. The Subjedl, the Apoftle 
 is upon, does not lead our Thoughts immediately to thai Glory. 
 
 V. 25. Whom God has fet forth to be a Mercy-Seat, lAiSsrHpioi'] The Septuagint 
 render the Hebrew Word r\-\Z!-^7{ by the Greek Word iAar«p/!;i; ; and fo doth 
 the Apoftle, Heb. ix. 5. And our TranOators, in all other Places, render both 
 the Hebrew and the Greek Word by MERCT-SEAT; and fo they fhould have 
 done here -, that the Englifh Reader might underftand what the Apoftle al- 
 ludes to. 
 
 But what Idea ought we to have of Chriji's being a Mercy-Seat ? The Mercy- 
 Seat is always ufed for the Cover of the Ark of the Covenant ; and is never 
 defcribed, but by its Materials, Dimenfions, and the Place where it was fixed. 
 Only the Lord tells Mofes, Exod. xxv. 22. There I will meet with thee, and com- 
 mune with thee from above the Mercy-Seat, from between the two Cherubims which are 
 upon the Ark, of all Things which I will give thee in Commandment unto the Children 
 of Ifrael. That was the Place from whence he (hpuld hear the Voice illue, 
 giving him Orders what to do ; and there he muft fuppofe was the Divine Pre- 
 fence. And accordingly, Num. vii. 89. it is laid. When Mofes went into the 
 . Tabernacle of the Congregation to fpeak with him, then he heard the Voice of one fpeak- 
 ing unto him from off the Mercy-Seat, that was upon the Ark of Tejiimony, from be- 
 tween the two Cherubims : and he fpake unto him. And upon the great Day of 
 Atonement, Aaron is ordered to burn Incenfe, the Emblem of Prayer, {PfaL 
 cxli. 2. Rev.vm. 3, 4.) in the holy Place, that the Smoke might cover the 
 Mercy-Seat, Lev. xvi. 13, 14; and to fprinkle the Blood of the facrificed Bul- 
 lock and Goat upon the Mercy-Seat, and before the Mercy-Seat. Any further 
 Account of the End and Ufe of the Mercy-Seat, I find not in all the Old Tef- 
 tament. Nor can I conceive what the End and Ufe of it could be, unlefs it 
 was to denote. That from thence the Mercy of God was difpenfed to the 
 People, and that he took his Standing, as it were, upon that, in all his Tran- 
 fadions with them ; to fhew that Mercy a.nd Goodnefs were his Throne, the 
 Ground and Bafis of that Intercourfe, which he field with the Children of If- 
 rael ; and that all their Services, Prayers and Devotions were to have Refpeft 
 to that ; or to God as feated upon a Throne of Mercy. 
 
 This yields a very juft and fcriptural Explication of Cbriji's being a Mercy- 
 Seat. Namely, as he is the Foundation upon which the Grace ot God, in the 
 Gofpel, is eftablifhed and communicated to us ; and upon which we prefent all 
 our Services and Devotions to him, in Hopes of Pardon and Acceptance. 'Tis 
 upon him, as our Redeemer, the Grace of God takes its Stand, treats its 
 Throne, and is declared, and difpenfed to us; as it follows, to declare his 
 Rigbteoufnefs, Juftification, or pardoning Mercy to Mankind. [119, &c.] 
 
 Through Faith in his Blood'] This muft not be underftood, as if our F.uth was 
 tJie Caufe of Chrifl'i being appointed to be a Mircy-Seat. The Caufe of Chriji's 
 
 being 
 
NOTES upon R MA N S. 269 
 
 being appointed to be a Mercy-Scat is the free Purpofe and Grace of God. But Chap. I II. 
 
 it hath Reference to our life and Application of the Mercy-Seat. Faith in y^/^^^"^^ 
 
 Chrift's Blood, is a Mode of Expredion, which occurs no where in Scripture, V. 25. 
 
 but in this Place. But the Senfe is found in feveral Places. Faith, or Bslief, 
 
 here fignifies right Sentiments, right Apprehenfions, or Perfuafion. \_Mat. xv. 
 
 28. — xvi. 8. Jchnm. 12. — vii. 5. Rom. xiv. 22.] Faith in Chris's Blood, is 
 
 right Sentiments, or Perfuafion concerning ChrisTs Bleed, or his moft eminent 
 
 Goodnefs and Obedience. We have then a right Perfuafion of Chrifi's Blood, 
 
 when we confider it as the mofl perfeft Pattern of Goodnefs and Obedience, 
 
 which we ought to imitate ; and as a Pledge and Confirmation of the Love of 
 
 God to us, and fo encouraging our AddrefTcs to God for his Favour, as our 
 
 particular Exigencies require •, and encouraging our Hope, that we fhall receive 
 
 from him all the ElefTings he has promifed in the Gofpel. This is Faith inCbriJi's 
 
 Blood. Thus ive have Boldnefs to enter into the Holieft [where the Mercy-Seat ffood] 
 
 hy the Blood of Jefus, Heb. x. 19. Thus his Blood is the Blood of Sprinkling, [Heb. 
 
 xii. 24, 25,] which /peaks better Things to us than the Blood of Abel iip3.kt. For 
 
 which Reafon we ought not to reftife him that fpeaks to us in fuch kind Language. 
 
 We are Elecl according to the Forehoxvledge of God the Father , through SanSfificaticn 
 
 cf the Spirit, unto Obedience, and Sprinkling of the Blood of Jefus Chrifi ; or unto 
 
 that Obedience which the Blood of Chrijl, fprinkled upon our Confciences, is 
 
 intended to produce, i Pet. i. 2. I'hus the Saints, by patient Suffering with 
 
 Cbrin, '■iVafj their Robes, and tnake them white in the Blood of the Lamb, Rev. vii. 1 4. 
 
 Thus they overcome the Dragon, the Devil, Ir^ the Blocd of the Lamb, Rev. xii. 11. 
 
 And thus we efieflually ule, and apply Chrijl, the Mercy-Seat, to our Sanftifica- 
 
 tion, and Salvation. And this I reckon is the Apoftle's Senfe,- when he faith, 
 
 God has fet forth Chrifi to be a Mercy -Seat, through Faith in his Blood. 
 
 'To declare his Righteo: fiefs, or Juftification] Mr. Locke fuppofes, that Rigbte- 
 oufnefs here flands for the Righteoufnefs of God in keeping his Word with the Jewifj 
 Nation, -MtwithffandiKg their Provocations ; as if the Apoflle was anfwering the Jevfs 
 Infinuation of God's being hard to their Nation, &c. Whereas he is fpeaking of 
 G«d's Righteoufnefs, Jujlifcation, or faviiig Mercy with regard to both Jews 
 and Gentiles. 
 
 Aix. Tvj 'Tztqiovi'] in Relation to- the pafTmg over the Sins that are pafi.'] A/«, wich an 
 Accufative, frequently fignifies with refpecf, or in relation to. See the Note on 
 Chap. viii. 10. Here Mr. L^cke confines this Pajfng over of pafi ^zw to the Jews 
 only ; whereas furely it relates to the Gentiles alfo •, if not principally to them, 
 V. 29. God in the Gofpel promulged a general Pardon to the World, and 
 put them into a State of Salvation, by inviting them to Faith and Repentance. 
 Atfs •Kvn. 30. 2 Cor. v. 19. 
 
 The Sins that are pafi."] Thofe are evidently the Sins which the Jews and Gen- 
 tiles had been guilty of, before the Gofpel was promulged -, by which Sins both 
 were deferving of Deflruction, and unworthy of the BlelTings of God's Cove- 
 rant. Thofe God, in Chrijl, freely forgave, or palled them over, fo as not 
 to punifh them. 2 Cor. v. 19. Col. ii. 13. This is our F//?5T Juftification ; 
 and a great MERCT it is, comprehending the Gift of all the Bleffings of 
 the Gofpel Covenant, which we all, or any of us enjoy. And 'ds to the Want 
 of ajuft and grateful Senfe of this St. Peter imputes the Non-Proficiency of the 
 Piothful, fruitlefs Cbrijlian, 2 Pet. i, 9, But he that is defeifive in theje Things, 
 Immdy, Faith, Virtue, Knowledge, &c. V. 5, 6, 7.-] is blind, and cannot fee far 
 
270 NOTES trpoH ROMANS. 
 
 ^HAP.III 
 
 V. 26, 27. 
 
 Chap.III.o^, (inl has forgotten that he -ivas furged from his old Sins^ or the Sins of his 
 Gentile State, 
 
 V. 26. Righteousness, or Juftification, is not here to be underftood in 
 two Senfes, as IMr. L'jcke tells lis ; but manifeftly in the fame Senfe as in the 
 foregoing Verfe. 
 
 Ei; T4) vi;u j;a/p«,] the Now-TiME, or the Time that is now, or, as we tran- 
 flate the Words, Chap. xi. 5, at this prefenl Time •, meaning the Time when the 
 Gofpel was promulged. This dillinguifhes the Juftificaiion, which God at that 
 Time exhibited to the World, from the Juftijicciion, he will manifefl: to them 
 that "jsork Good, in the Day when he will judge the World by Jefus Cbriji, 
 Chap. ii. 16. 
 
 That he might be jujl'] 'jiijl, faith Mr. Locke, in keeping his Promife to the Jews. 
 But this, I conceive, has nothing to do with the Subjedl the Apoftle is upon, 
 or the Argument he is maintaining ; which includes both Jews and Gentiles, 
 tho' the latter principally. jf«/?, partakes of the Senfe of, Juflifer, {J'ty.a.iov xa.t 
 J'-.y.amvln) and therefore fignifies merciftd, gracious. See [288 N.] Some have 
 fuppofed, it has Relation to Cbrisi's, fitisfying Divine Jullice: as if, when Juf- 
 tice is fttisfied, God acts according to the Rules of ftrift Juftice in juflifying 
 the Believer. But Juftice can be fitisfied only by the Punifhment of the Sinner ; 
 for Juftice or Law requires, and, according to their Rules, will admit of, no- 
 thing but that. And when God juftifies the Believer, he doth not aft accord- 
 ing to the Rules of Juftice, or Law, (which is the fame Thing) but according 
 to his own Mercy and Grace. He juftifies n% freely by his Grace, V. 24. 
 
 V. 27. nu vv^MxyisH {] See the Note on Chap. ii. 17. What is here meant by 
 Glorying, may be nearly determined by thefe two Marks, (i.) This Queftion 
 muft be different from that, V. 9. What then? are we better than they? (2.) The 
 Glorying here fpoken of muft be fuch as is congruous to Works, Works of Righte- 
 oufnefs which a Perfon performs -, but which Faith, or a Dependence on Favour, 
 will not admit. For the Apoftle here tells us. That this Glorying is not excluded by 
 the Law of Works, but by the Law of Faith % and Chap. iv. 2, that he, who is 
 jujlified by Works, hath Glorying ; and Ephef ii. 8, 9, By Grace ye are faved, 
 
 thro' Faith not of Works, 'w (j./nn r.a.\iyj.<!r!\a.i.^ fo that no. Man can glory. Were 
 
 we fived, or taken into God's Kingdom and Covenant, by Works, there would 
 be room for Glorying, that is, our Salvation might be afcribed to Human Vir- 
 tue, or Goodnefs : But whereas it is the Effeft of pure, free Grace, there is 
 no Place for Glorying. Glorying, therefore, here refers to fomething in Man, 
 rendering him worthy of God's BlelTing. Such was the Apoftle's Ghryini, 2 Cor. 
 i. 12, Our Rejoicing \y.a.vxjt<iti. Glorying] is this, the Teftimony of our Confcience, 
 that in Simplicity and godly Sincerity, not i^itb fiefhly Wifdom, hut by the Grace of God, 
 vje have had our Convcrfation in the World. 
 
 By what Lazv ? of Works ? Nay ; but by the Law of Faith ?] The Law of Works, 
 is, when God beftows any BlefTing in Confequence of fuch Obedience as he is 
 pleafed to accept, be it perfect or imperfeft ; for cither will fuit the Apoftle's 
 Argument. The Law of Faith, is that Way of beftowing BlefTings, which 
 only obliges us to Faith, or thankful Acceptance ; and that is the Way of gra- 
 tuitous Donation. In the firft Way, we have Glorying ; or there is fomething 
 in ourfelves, to which the Donation of the BiefTing has Relation. In this Way, 
 
NOTES upo7i ROMANS. 271 
 
 cr according to this Law or Rule, all Confeqtmt Bleflings are given; fuch as Chap. III. 
 further Light and Affiftance in this World, and eternal Life hereafter. In the ^-.>^./-v_J 
 fecond Way, we have no Glorying ; for the Donation of the Bleffing has no Re- V. 28, 30, 
 fpeiSl to any thing in us •, but is a free Gift, the pure Effeft of the Donor's 3 ' • 
 Goodnefs. In this Way, or according to this Law or Rule, all original or 
 Antecedent Bkffings are beftowed -, fuch as our Being; [Thou haft granted me Life 
 and Favour, Job x. 12.] The Calling of Abraham, and of the Jews; the In- 
 tereft which we Gentiles have in the Kingdom of God, or the Grace and Cove- 
 nant of the Gofpel ; for which bleffid be God, the God of our Salvation. 
 
 Of JVorks .?] This is an emphatical Queftion. What ? of thofe good Works 
 which God requires, and which naufl neceflarily recommend us to his Appro- 
 bation ? 
 
 Tis eafily feen for what End the Apoflle introduces the fliort Dialogue in 
 this Verfe. 'Tis to give a clear and diftinft Idea of the Juftification he is ar- 
 guing for. 'Tis the>i? Juftification, by mere Grace. [245 t] 
 
 V. 28. This Inference is drawn from the whole preceding Argumentation. 
 
 A/xa/Kc&ai ttvSpwTov, that Man is juslifted] AiSpw^^ in the Singular, without the 
 Article, frequently fignifies Man, or Mankind, or any Man whatfoever. Mat. iv. 4. 
 Mark X. 9, Luke xviii. 2, 4. John v. 34. A8s xvii. 29. Rom. ii. 9. i Cor. ii. 9. 
 Gal. i. I, II, 12., — ii. 6, 16. i Tbef. iv. 8. Heb. ii. 6. — ^xiii. 6. i Pet. i. 24. 
 2 Pet. i. 21. — ii. i6. And the Apoltle's Argument requires it fhould be taken 
 in this general Senfe, fo as to include all Mankind, Jews and Gentiles, or all 
 FlefJj in Oppofition to no PlefJo, V. 20. For V. 28. is the Reverfe of V. 20. And 
 this extcnfive Senfe of, Man, is confirmed by the following Verfe ; Is God the 
 God of the Jews ? is he not alfo of the Gentiles ? For the Apoftle divides the 
 whole World in this Epiftle only into Jews and Gentiles. 
 
 "That Man is juftified by Faith,'] That the Meaning is, Mankind w«y be jufti- 
 fied, or may be interefted in the Blefiings of the Meffiah's Kingdom, is evident 
 from V. 30. God will juftify the CircumcTfwn ivbich is cf Faith, and he will juftify 
 the Uncircumcifwn thro' Faith ; that is, either Jew or Gentile, any Part of Man- 
 kind, may ^f juftified by Faith. God's Mercy is ready to juftify them, whenever 
 they believe. 
 
 V. 30. 'E-TTn-jTif w 05^, Seeing God is one ;] that is, only, or but one. i Tim. ii. 5. 
 For there is [only] one God, and [only] one Mediator between God and Ma?!, Sec. 
 
 V. 31. Tea, we e/laMiJJj Law.] Mt3.n\n^ through Faith. He did not make void 
 Law through Faith ; but, on the contrary, he eftablifhed Law through Faith. Now 
 this demonftrates, that LAW, in this Chapter, is to be underftood neither of 
 the Ceremonial Law, nor of Law in the rigorous Senfe, with the Penalty 
 of Death annexed for every Tranfgreflion. For it is certain the Apoftle through 
 Faith eftablifJoed Law in neither of thofe Senfes. Law therefore, in this Chapter, 
 rnuft neceflarily be underftood in that general Senfe, in which it may be ap- 
 plied both to Jews and Gentiles -, or as it is fimply a Rule of Obedience. See 
 Note on V. 20. In what Manner the Apoftle eftablifljed Law, or Obedience, 
 through Faith, may be feen in what has been faid in the latter Part of the long 
 Note upon F. 21. Faith, in the Apoftolic Scheme, is the Principle of Obe- 
 •dience. Gofpel Faith works by Love, and without Works is dead, Jam. ii. 17,. 
 
 We 
 
27 2 NOTES upon ROMANS. 
 
 Chap. III. '^^anGoii's IVorkmanJhlp created in Chrifi Jefus un/o good Works. They ihat le- 
 « .^^.^-^^ Ue^e in God ought to be careful to maintain ^ood.'^Qrl^z. The Chriflian lies under 
 V. 31. the ftrongell Obligations to Righteoufnefs and Obedience. This the Apoftle 
 
 urges very ftrenuoufly in the fixth Chapter -, where he fhews at large how 
 
 he ellabliflies Lnv, or Obedience through Faith. 
 
 CHAP. IV. 
 
 CONTENrS. 
 
 Chap. IV. T ^ *^^ foregoing Chapter the Apoftle has proved ; That neither J, 
 
 I 
 
 t"WS 
 
 nor Gentiles have a Right to the Blefiings of God's peculiar King- 
 dom, otherwife than by Grace, which is free to the one as well as the 
 other. In this Chapter he advances to a new Argument, admirably adapt- 
 ed to convince the Jev}, and to fhew the believing Gentile, in a clear 
 Light, the high ^''alae, and ftrong Security of the Mercies freely beftow- 
 ed upon him in the Gpfpel ; and at the fame Time to difplay the Scheme 
 of Divine Providence, as laid in the Council and Purpofe of God. His 
 Argument is taken from Abraham'^ Cafe. Abraham was the Father and 
 Head of the Jcivijh Nation. He had been an Idolater [3] : But God par- 
 doned him, and took him and his Seed into his fpecial Covenant, and be- 
 ftowed upon them many extraordinary Bleffings, above the reft of the 
 World. Thus he WAS Ji/Jli/ieci. And 'tis evident he was Ji/fli^ed, not up- 
 on the Foot of Obedience to Law, or the Rule of right Aclion, but (in 
 the only Way a Sinner can be juftified) by Prerogative, or the Favour of 
 the Lawgiver. Now this is the very fame Way in which the Gofpel faves 
 the believing Ge?itiles, and gives them a Part in the Bleffings of God's Co- 
 venant. Why then {hould the Jews fo violently oppofe the Gentiles being 
 interefted in thofe Bleffings ? Efpecially if it be further obferved ; that the 
 believing Gentiles are aftually included in the Promife made to Abraham^ 
 and the Covenant eftablilhed with him. For at the Time God made the 
 Covenant with Abraham, he confidered him as the Head, not of one Na- 
 tion only, but of many Nations, Gen. xvii. 4. As for me, behold, my Cove- 
 nant is with thee, and thou fl.mlt be, with Regard to tliis my Covenant, 
 the Father of ?nafiy, er of a Multitude of. Nations. Confequently, the 
 Covenant being made with Abraham as the Head, or Father of many Na- 
 tions, all in any Nation, who fhould ftand upon the fame religious Principle 
 with him, were his Seed, and with hi.m interefted in the Covenant 
 God made with him. But he ftood only upon the Foot of Faith in the 
 Mercy of God, pardoning his Idolatry, and gracioufly beftowing extraordi- 
 nary Bleffings. And upon this Foot alfo the believing Gentiles Hand in the- 
 
 Gofpel; 
 
NOTES upo?i ROMANS. 273 
 
 Gofpel ; and therefore they are the Seed of Abraham, and incladed ia the Chap. IV 
 Covenant, or Promiie made to him. ^^^"^"^"^^ 
 
 Now, to all this, the Apoftle knew very well, it would be objeded ; 
 That it was not Faith alone which gave Abraham a Right to the Blef- 
 fings of the Covenant, but his Obedience to the Law of Circumcifton j 
 which being peculiar to the Jewip Nation, gave them alfo, and them 
 alone, an Intereft in the Abrahamic Covenant. Confequently, whoever 
 among the Gentiles would be interefted in that Covenant, ought to em- 
 brace Judaifm, and, as the only Ground of their Right, perform Obedi- 
 ence to the Law of Circumcifion, and fo come under Obligations to the 
 whole Law. 
 
 With this ObjecSlion the Apoflle very fmoothly and dextrouQy In- 
 troduces his Argument, F. i, 2 ; {hews that, according to the Scripture- 
 Account, Abraham was juflified by Faith, ^,3, 4, 5 ; explains the Na- 
 ture of that Juftification, by a Quotation out of the Pfalms, V. 6 — 9 ; 
 proves that Abraham was juflified long before he was circumcifed, V. 9, 
 10, II ; that the believing Gentiles are his Seed, to whom the Promife 
 belongs, as well as the believing Jews, V. 12 — 17 ; defcribes Abraham'% 
 Faith, in order to explain the Faith of the Gofpel, V. 17, to the End, 
 
 NOTES. 
 
 V. I. yiB RAH JM cur Father] Father is of a very extenfive emphatical Sig- 
 nification in Hel/rew. Among other Things it fignifies a Perfon who is firfl in 
 the Invention, Ufe or Enjoyment of any Thing, with Regard to thofe who 
 imitate him, or derive from him any particular Cuflom or Advantage. Gen. 
 iv. 20, 2T. Jabal -was the'Sdiihtr of Shepherds: Jubal was //&^ Father of all fueb as 
 handle the Harp and Organ. Abraham is the Father of all them that believe, ver. 11. 
 Aid the Father ef us all, ver. 16; namely, as he was the Firft, to whom the 
 Grant, or Promife, of extraordinary Bleflings was made upon his Faith •, and as 
 all that believe are included in that Promife, and are juftified in the fame 
 Way that he was. And in this Senfe, the Jew here, K i. calls Abrahaw, our 
 Father ; meaning, not only as the Jews were naturally defcended, but as they 
 held all their Privileges, from him ; were included in the Promifes made to him, 
 and juflified as he was. Thus we mufl underfland, our Father, to give the 
 Jew's Argument its proper Senfe and Force. And this he meant according to 
 his own narrow Notion ; as if Abraham, in this Refpeft, were a Father tothe 
 Jews only, and to no other People. But the Apoffle proves he was, in this 
 Refpecl, namely, as the Head and Pattern of Juftification, the Father of all 
 them that believe, whether Heathens or Jews. 
 
 That Abraham our Father as pertaining to the FleflS] kcitx ax^xa, as pertaining 
 to the Flep, has Reference, I prefume, not, as Mr. Locke fuppofes, to our Fa- 
 ther ; as if it were only affirmed, that Abraham was the Father of the Jews, as 
 pertaining to the Flefh ; for fo it has litde Weight, or Significancy. Bat it has 
 Reference to, obtained. For thus the Words ftand in the Original; T/CTSfa/zec 
 KQ^jiij. r()i 'wxTifet. tifjU'jv ivftiKivxi Ktf.7eL uoc^KA ; What then fhall we fay that Abraham our 
 
 N n Father 
 
NOTES upon ROMANS. 
 
 Father his obtained as pertaining to the FLJh, or with Refpeft to the Flefh ? And 
 this Refpeift to the Fkfo relates, I make no doubt, to Circumcifron, and the 
 V. 2, 3, 5. Obligations it laid upon the Je'iZ\ For sv «■«?>;', and xara irapKa, in the Fk/h, and 
 after the FieP:>, or as pertaining to the Flcfi, are thus frequently ufed. Gal. vi. 12 ; 
 As many as dcfire to make a fair Shew in the Flc(h, [they who are willing to carry fo 
 fairly in the ritual Part of the Law, and to makeOllentation of their Compli- 
 ance therewith. Locke^ conftrain you to be circmtcifed. 1 Cor. x. iS -, Behold Ux3.t\ 
 [xura. ffxfy.a] after the Flijb, with regard to their ritual Law. 2. Ccr. v. 16 ; 
 Henceforth biow ize no I^hn after the Flejh, or as pertaining to the Fleflo ; that is, I 
 have no Regard to any one for being circumcifcd, or enjoying the Peculiarities 
 of ajezc. — xi. 18; Seeing that viany g\ory after the Fkfi [_Ka.Tx c!x;y.!t, as pertain- 
 ing to the Flefo;'] that is, in their Circumcifion and Privileges as Jews. Phil. iii. 
 3; IVeare theCircumcifimzvhich '•Ji-orfhipGod in the Spirit^ a?id gloyy in Jefus Chriji, 
 and have no Confidence in the Flefh. 'Though ive alfo mi^^ht have Corfidence, or might 
 glory, in the Flefh, if any other Man thinks that he hath -xhereof he might truHy or 
 glory, in the Flelh, I more ; circimcifed the eighth Day, &c. touching the Righteoiifnefs 
 ixhich is in the Laiio blamelef . This was the ^''^-'s x^t;x,i)^a, or glorying, in the 
 Flefo. And this I think fuflicient to point out the Senfc of Abrahani's finding, 
 or obtaining, as pertaining to, or after the Flcfh, that v:hereof he had \y.avyviia] to 
 glory. 'Tis what the Jeia fuppofed he procured from God, for his Obedience to 
 the Law of Circumcifion ; and for anfwering the peculiar Obligations he was 
 thereby brought under. As further appears, from /^. 9, 10, 11, 12. Where, 
 arguing againft the jftc's Objedtion, ftarted here in the ift and 2d Verfes, he 
 afks, How zvas Faith reckoned /c Abraham for Jufiif.cation? When he was in Cir- 
 cumcifion, or Uncircumcifion ? Not in Circumcifion, hut in Uncircumcijion, &c. Now, 
 as this Reafoning is, undoubtedly, full to the Purpofe of the ^fzo's Objefirion, 
 it confirms the Senfe I have given of ''-«tc6 cx^kk, as pertaining to the Flejh ; or ra- 
 ther, makes it neceflary. 
 
 . V. 2. Xa.vx'i'-'-o!' Glorying here, I doubt not, refers x.oy-^vyji<ri; Glorying, Chap. iii. 
 27. For the Senfe of. Glorying, fee Note on Chap. ii. 17. 
 
 But not before God.] This 'l take to be the Apoftle's Anfwer to the Jew's Ob- 
 jeftion, V. \, 2. And it implies, that Abraham might have fome Sort of Gloiy- 
 ing ; pofTibly fuch as the Apoftle himfelf had, i Cor. ix. 15. 2 Cor. i. 12. - x. 
 13, &?c. — xi. 16, 17, 18, 30. The ApoPtle had G/frji;?^ in his fuperior Vouch- 
 fafements, and Labours •, but only before Men, and with refpedl to them ; not 
 before God, in Regard 10 whom his Language was, not J, hut the Grace of God. 
 
 Note further ; that [before God] hints that the Apoftle confiders Abraham 
 
 as ftanding in the Court, before God's Tribunal, when the Promife was given 
 him. 
 
 V. 3. And it was counted unto him] i>-i>yi^'. This Word, in our Tranflation, is 
 rendered counted, V. 3, 5; reckoned, V. 4. 9, 10; imputed, V. 6, 8, 11, 22, 23, 
 24. But I have rendered it in all thofe Places, reckoned; becaufe the Word and 
 the Senfe is in all thofe Places the fame. 
 
 V. 5. Ungodly.] See [3], His Faith is reckoned for Jufiification.] See Luke 
 vii. 4S, 50. 
 
 V. 6. That 
 
NOTES upo?i ROMANS. 275 
 
 Chap. IV. 
 
 V. 6. That the Apoflle gives this Inftancc of Juflification properly, •-^^^.^-Sw' 
 
 fee [246]. V.-. 6, 10, 
 
 II, 13- 
 V. 10. Not in Circumci/icn, hut in Uncircunuifton'] Faith was reckoned to Abra- 
 ham for Juftification, Gm. xv. 6 : But Circumcifion was not inftituted till about 
 14 or 15 Years after that, Gsn. xvii. i, 2, ^c. For Faith was reckoned to 
 yfirato;/ for Julfification, before ^w^^/ was born, at lealt one Year -, compare 
 Gin. xvth and xvith Chapters. Ac Ifimaefs. Birth he was 86 Years of Age, Gen. 
 xvi. 16. And at the Inftitation of Circumcifion, IJlomad ^JTi'i 13, zni\ Abraham 
 gg Years old, G-n. xvii. 24, 25. 
 
 V. 1 1 . And he received the Sign of Circumcifion., a Seal of the Jufification of the 
 Faith, which he hadyet being iincirctuncifed.'] Hence it appears ; that the Covenant 
 eftablifhed with Abraham, Gen. xvii. 2 — 15, is the fame with that, Gen. xii. 2, 3, 
 and Gen. xv. 5, ^c. For Circumcifion was not a Seal of any new Grant, but 
 of iht Jtifiificaiicn, or Grant of Bleffings, which Abraham had received, before 
 he was circumcifed. And that Jufiificalion, or Grant of Bleffings, included the 
 Gofpel Covenant, in which we are now interefted. For (Gal. iii. 8.) the Scrip- 
 ture forefeeing that Goduciddjuliify us, Heathen, thro' Faith, preached before the Gofpel 
 unto Abraham, y;r)7»^. In thee floall all Nations be bkfjed. Gen. xii. 3. The whole 
 of the Apofdc's Argument, in this ivth Chapter to the Romnis, proves, that ive., 
 believing Gentiles, are the Seed oi Abraham, to whom, as well as to himfelf, the 
 Promiife w.as made ; and, that the Promife made to him, is in effeft, the fame 
 that is now made to us. Confequently, 'tis the Abrahamic Covemm, in which 
 we now f^and ; and any Argument taken from the Nature of that Covenant, 
 and applied to ourfelves, muft be good and valid. 'Tis alio undeniably evident 
 fr.om this iithVerfe, as well as irom Gen. xvii. i — 11, that Circumcifion was 
 a Seal or Sign of the Gofpel Covenant j or of the fame Covenant in which we 
 f^and. 
 
 V. 13. For the Promife, that he JhouLi be the Heir of the World, v:as not /o Abra- 
 ham, or his Seed, through the Law.'] Ov yap S'lx my.^ it '.pray^iXia tu ACcctcty., « ra 
 (TTEo/ytarj at/Ttf, to KKiifovcy.ov autcv e.vs/ tk Karyis. Let it be obferved ; That Abraham 
 alone is not, as Mr. Locke fuggefls, to be confidered as the Lord, Heir or Poffef- 
 fir of the Jforld ; but Abraham and his Seed together are the Heir of the World. 
 For the Promife is made to both, and a^cv includes both -, and his Seed, in the 
 next Verfe, are called Heirs as well as he ; that is. Heirs of the World; not Lords 
 and Poffefjors of the World : For that they were never intended to be. The 
 Worhi, I conceive, muft here be confidered as a great Family •, and Abraham and 
 his Seed as the Heir, or Heirs, to whom, by the free Donation of God, belonged 
 the Birth-right, the double Portion of the Father's Goods, xhz Excellency of Dignity, 
 and the Excellency of Pozver; Gen. xlix. 3. See alfo Gen. xliii. 53. Deut. xxi. 
 15, 16, 17. Agreeably to this Sentiment, the Lord ftiles the whole Body of the 
 Ifraelites, his Son, his Firfl-born, or Heir, Exod. iv*. 22. Ifrael is my Son, 'my Firfl-bcrn, 
 or H E I R. Jer. xxxi. 9, / am a Father to Ifrael, arid Ephraim is my Firfl-born. 
 Hence the Chriftian Church, or Congregation, is called the Church of the Firfi- 
 hcrn, Heb. xii. 23. Which is the Thing the Apoftle demonftrates in this Chap- 
 ter i namely, that we are Heirs, or the Firfl-born, of the World, as we are by 
 N n 2 Faith 
 
276 NOTES upo7i ROMANS. 
 
 Chap. IV. Faith the Seed of Abrahftn, to whom the Promife was made, at the fame Time 
 » ^^^\/-v_ y it was made to him. Gal. iii. 29, And if ye be Chrifi's, then are ye Abraham'i Seed^ 
 V. 15, 16. and Heirs according to the Prcmife. And this is a very juft, as well as very beauti- 
 ful, Way of reprefenting the extraordinary Privileges and Bleflings, vouchfafed to 
 the peculiar Congregation and People of God. For (i.) This gives us a clear 
 Idea in what Senfe the ApoUIe is here fpeaking of the Juftification both of Jbra- 
 ham and his Si'ed. For the Prcmife /^Abraham and his Seed, that he fljculd be the 
 Heir of the JVorld, is manifeftJy r.\\at J fjiification, or Grant of Bleffings, about 
 which the Apodlc is arguing, from the Beginning of the Chapter. And this 
 Verfe fhews -, That this Juftification is nor. final, but x\\z firjl Juftification ; [245 f ] 
 whereby they were conllituted the Heirs of the TVorld ; or the Firfl- born in the 
 Family of God in this World ; and had, by the Grace or Favour of 
 God, a double Portion of his BlefTing affigned to them ; namely, the 
 extraordinary Privileges, Honours ard Advantages of the peculiar People of 
 God. It is Juftification in this Senfe, as we are at prefent admitted to thofe 
 Privileges and Honours, for which the Apoftle is arguing in this Chapter ; and 
 
 confequently, in the foregoing. (2.) This fhews in what Light we are to view 
 
 the Gentiles, or thofe Parts of the World who are not taken into the Congrega- 
 tion of God ; namely, not as wholly excluded from his Favour and BlefTing, but 
 as enjoying a lefs Degree of Advantages. The Heir in the Family pofTcfTed a dou- 
 ble Portion of the Father's Goods ; but the relt of the Children had fome Share 
 of his Subftance. So it is with the Heathen. They have their Part of God's 
 
 Blefling, tho' we, as the Firji-bcrn, enjoy the double Portion. (3.) This alfo 
 
 (hews with how much Propriety the Apoflle ufcs the Inflance of Efaii, ("Heb. xii. 
 16, 17.) to caution Chriftians againff the Contempt and Abufe of their prefent 
 Privileges. Efau, as Jacob's Heir, or Firfl-born, had a Birth-right, an invaluable 
 Blefling, which for one Morfel of Meat he fold, and loft for ever. And we alfo, as 
 the Heirs or Firft-born of our heavenly Father, have a Birth-right -, even the 
 Revelation and Promifes of all the Bleftings of the Gofpel-Covenant. This is 
 eur great Happinefs above the Heathen, who have not the Promiles and Grace of 
 this Covenant revealed to them. But we may forfeit this Birth-right ^ and fhall 
 certainly lofe it for ever, if we prefer the Pleafures of Sin before the Favour of 
 God, and that eternal Life, which he has given us in Jefus Chrijl our Lord. 
 And then the virtuous Heathen, who honeftly improves his lefTer Share of the Di- 
 vine Gcodnefs, fhall, in the World to come, be received into the Kingdom of 
 God ; while the profane and wicked Chrijlian, who receives the Grace of God in 
 vain, fhall be cafi into cuter Darknefs. 
 
 V. 1^. Lawjocrks'^KATH.'] See Note on C/^^/. i. 18. 
 
 V. 16. Therefore it is of Faith, that it might be by Grace, .or Favour.] Here it 
 fhould be well obferved. That Faith and Favour do mutually and necelTarily in- 
 fer each other. ¥or the: Grace, or Favour, of God, in its own Nature, requires 
 Faith in us ; and Faith on our Part, in its own Nature, fuppofes the Grace, or 
 Favour of God. If any Blefling is the free Gift of God, in order to influence 
 our Temper and Behaviour ; then, in the very Nature of Things, it is neceflary 
 that we be fenfible of this Blefling, and perfuaded of the Grace of God, who 
 beftows it •, otherwife, it is not pofTible we fhould improve it. On the other 
 hand •, if Faith in the Goodnefs, or Favour of God, with regard to any Blef- 
 
 fing, 
 
NOTES upon ROMANS. 277 
 
 fing, is the Principle of our i-ligious Hopes and Adions -, then it follows, that Chap. IV. 
 the Bleffing is nor due in ftricl. Juftice, or upon the Foot of Law; but that it '^-^-v"v_>> 
 is the free Gift of Divine Goodnefs. If the Promife to Abraham^ conftituting V. 17, 25. 
 him and his Seed the Hnrs or Firft-born of the World, is of Faith on our Part, 
 then is it by Favour on the Part of God. Aid it is of Faith, that it might be by 
 Favour. Favour, being tlic mere Good-will of the Donor, is free and open to 
 all, whom he choofes to mal<.e the Objefts of it. And the Divine Wifdom ap- 
 pointed Faith to be the Condition of that Promife ; becaufe Faith, or a Per- 
 luafion of the Truth of the Promife, is, on our Part, the moft fimple Principle, 
 bearing an exact Corr.'fpondence to Grace, or Favour, and reaching as far as 
 that can extend ; that fo the happy Effeds of that Promife might fpread far and 
 wide, take in the Jargeft Compafs, and be confined by no Condition, but what 
 is merely neceflary in the Nature of Things. 
 
 V. 17. As it is written, I have made thee a Father of many Nations.'] That Abra- 
 ham's, being a Father of many Nations hath Relation to the Covenant God made 
 with him, may be feen Gen. xvii. 4, 5. Behold, iny Covenant is with thee, and thou 
 fhalt be a Father of many Nations. Neither fhall thy Name any more be called Abram -, 
 but thy Name fjall be Abraham, for a Father of 'many Nations have Tmade, or con- 
 (tituted thee, by Virtue of my Covenant with thee. [661 
 
 V. 25. JVas raifed again for our Juftification, S'm 7w hy.xiaanv rtiJ-av] that is. That 
 we might be delivered from Death, and put into Pofleffion of eternal Life. 
 Chap. V. 10, Much more being reconciled tie fhall he faved by his Life, i Pet. i. 3, 
 God has begotten us again to a lively Hope, or the Hope of eternal Life, through the 
 Refurrefiioi of Jefus Chnji from the Deid, iPet. iii.21. U Chnji is not rifen 
 from the Dead, our Faith is vain, and we are yet in our Sins, i Cor. xv. 17. 
 Had Chrifi remained under the Power of Death, the Whole of our Redemp- 
 tion by him had come to nothing •, nor could he have faved us from Death. 
 Eat his Refurreftion from the Dead is, not only the moft folid Confirmation of 
 the whole New Covenant, but alfo puts him into a Capacity of raifing us from the 
 Dead, and of giving us eternal Life, John xiv. 19. See Locke upon this Verfe. 
 
 CHAP. V. I 12. 
 
 CONTENTS. 
 
 IN the former Chapter the Apoftle having proved, that the believ- Chap.V 
 ing Gentiles are juftified in the fame Way with Abraham, aod in Fad: ^--'"W^ 
 are his Seed, included with him in the Promife or Covenant, he judged 
 this a proper Place (as the Jews built all their Glorying upon the Abra- 
 hamic Covenant) to procfuce fome of the chief of thofe Privileges and 
 Bleffings in which the Chriflian Gentile could glory, in Confequence of 
 his Juifification ; or his being pardoned and taken into the Covenant and 
 
 peculiar. 
 
278 NOTES upon ROMANS. 
 
 Chap. V. peculiar Kingdom of God, by Faith. And he choofes to inftance In 
 ^-^^"^/■^^-J three Particulars, which, above others, were adapted to this Purpofe ; 
 ^ '^' namely, I. The Hope of eternal Life; in which the Law, wherein the 
 1, 2, 5, 6. j^^ gloried, Chap. ii. 17. was defeftive. V. 2. — II. The Perfecution 
 and Sufferings to which Chrijliam were expofed, [F. 3, 4,) and on Ac- 
 count of which the Jeio was greatly prejudiced againft the Chriftian 
 Profeffion. And here, having fliewn that Tribulations have a happy Ten- 
 . dency to eftablifli our Hearts in the Hope of the Gofpel, he wifely adds 
 (to alleviate the frightful Afpett of Tribulations) fome v/eighty Reafons 
 to prove, that the glorious Hope of the Gofpel will certainly be made 
 good in our eternal Salvation by Jfjiis Chrift, V. 5 — 11. — III. An In- 
 tered in God as our God and Father, a Privilege upon which the Jeivi 
 valued themfelves highly above all other Nations, Chap. ii. 23. 
 
 These three are the fingular Privileges belonging to the Gofpel State, 
 wherein we Chrilliam may glory, as really belonging to us, and great- 
 ly redounding, if duly undeiftood, and improved, \a our Honour and 
 Benefit. 
 
 NO T E S. 
 
 V. I — 12. Mr. Loch's Notes upon this Sccftion, (particularly upon V.6, 8.) 
 fiiould be carefully perufed. 
 
 V. I. We have Peace with God.'] Here the Apoflle ranks himfelf with the be- 
 lieving Goitiles. And he, who was the Apoftle of the Gentiles, might well be 
 confidered as belonging to their Body. So Chap. vi. i. i Cor. viii. 8. — x. i, 
 6, 8, 9, II. Gal. iii. 14. — v. i. Eph. i. 3, 9. — ii. 3, 4, 5, 7, 10. — iii. 
 20. — iv. 7. — v. 2. — vi. 12. Cc/. i. 12, 13. — ii. 14. i Ti&i?/ i. 9, 10. 
 — iv. 7. — v. 5, 6, 8, 9, 10. 'Tit. iii. 3. 
 
 TVe have Peace with God] See [94]. 
 
 v. 2. Jud Glory] See Note on Chap. ii. 17. 
 
 V. 5. Hope maketh not ajljamed.] A Litotes very common in Scripture -, which 
 fignifieth, that our Expeftation, Truft, Hope, orDefire, (hall be certainly, 
 and gloriouny accomplifhed. So Chap. ix. 33. — x. 11. 
 
 Ihe Love of God is jhed abroad in our Hearts by the Holy Spirit which he has given 
 us.] See 2 Cor. i. 22. —v. 4, 5. Ephef. i. 13, 14. i Joh'n iii. 24. — iv. 13. 
 
 V. 6. Chrijl's Death is often given as the Rcafon of our Redemption frotyi 
 our Heathen State, and of our Reconciliation to God, Ephef. ii. 13, 16. Col. i. 
 13, 14, 20, 21, 22. iP^/. i. 18, 19. Rev.v.<^. How we are redeemed by 
 Cbrin's Death, fee [120, £ffr.] 
 
 Mr. Locke here takes Notice of four, he might have faid five. Epithets, by 
 ■which the State of the Gentile World is reprefented •, namely, I. Dead, Rom. 
 ■vi. 12. Eph. ii. I. —V. 14. Col. ii. 13. i Pet. iv. 6. —II. Weak without 
 
NOTES 7ipon ROMANS. 279 
 
 Strength, Rom. v. 6. — III. Ungodly, Rom. v. 6. — IV, Sinners, Rom. v. 8. Chap. V. 
 Gal. ii. 15. — V. Enemies, Rom. v. 10. Col. i. 21. I add, — VI. Children ^.^^^'-^^ 
 cf Wrath, Eph. ii. 3. —VII. Childreyi of Vijohedience, Eph. ii. 2. —VIII. Bark- ^' ■ 7- 
 w/f, Rom. ii. 19. — xiii. 12. Ads xxvi. 18. Eph. v. 11. — vi. 12. Col. i. 
 13. I Thef. V. 4. 1 Pet. ii. 9. Luke i. 79. — IX. Of the Night, \ Thef. v. 5. 
 — X. 7'/&(?/f that Sleep, Eph. v. 14. i Thef. v. 6, XI. Ignorant, A6ts xvii. 30. 
 Eph. iv. 18. I Pet. i. 14. ^ey that live in Error, 2 Pet. ii. iS. — XII. Blind, 
 Eph.iv. 18. —XIII. Not knowing, God, Gal. iv. 8. —XIV. Of the IVild-Olive, 
 Rom. xi. 17, ^c. By fuch Phrafes, and Images, the State of the Gentiles is 
 defcribed. 
 
 On the other hand -, the State of C^r//?/^Kj is reprefented by the following 
 Expreflions : — I. A'ive, quickened, rifen from the Dead, Rom. vi. 13. Eph. ii. 
 5, 6. — V. 14. Col. ii. 13. 2 Cor. V. 15. — II. Strong, i John ii. 14. — III. 
 Servants of God, or CMi?, i Thef. i. 9. Rev. i. 1. — ii. 20. — vii. 3. — IV. 
 Saints, Rom. i. 7, Csfc. — V. Reconciled, at Peace with God, Rom. v. i, 10. 
 —VI. Juflified, Rom. V. i.— VII. Children of Obedience, i Pet. i. 14. —VIII. 
 Light, Ephef. v. 8. i Thef. v. 5. Rom. xiii. 12. —IX. Of the D.iy, i Thef. v. 
 5, 8. Rom. xiii. 13. — X. Awake, Eph. v. 4. — XI, XII. Illuminated, en- 
 lightened, &c. Heb. vi. 4, 5. — x. 32. Their Eyes opened, Adls xxvi. 18. -:-XIII. 
 Kmiving God, Gal. iv. 9. — XIV. Graffed into the good Olive-Tree, Rom. xi. 24-. 
 — Partakers of the Benefit, i Tim. vi. 2. — Partakers of the heavenly Calling, Heb. 
 iii. I. And fuch like. 
 
 The Time of the Genlile-St^te is exprefied by, — THEN, (T07i) Rom. vi. 21. 
 Gal. iv. S.—IN TIMES PAST, {-gon) Rom. xi. 30. Eph. ii. ii. i Pec. 
 H. 10. — SOMETIMES, {sm) Eph. ii. \^. — v. 8. Col. i. 21. — iii. 7. 
 Tit. iii. 3, ^c. 
 
 The Time of the Chriflian State is exprefled by, — NOW, (wf. ffw) Rom. 
 vi. 22. Gal. iv. 9. Rom. xi. 30. Eph. ii. 13. 1 Pet. ii. 10. See the firft Note 
 upon Ckap.vW. 6. — HENCEFORTH, (/t-t«>;s7/) no longer, Rom. vi. 6. 2 Cor. 
 V. 15. Eph. iv. 17. I Pet. iv. 2. 
 
 V. 7. For fcarcely for a righteous Man.} I count our Tranflation of this Verfe- 
 good ; only [peradvcnture''\ is an oblblcte Word ; and I fuppofe -i, which is be- 
 fore ccys.^^, (but not before J^^ate) to be emphatical -, and therefore, I render it, 
 not a, hut the good Man. I have fhewn [2 8 8 Note] that righteous fomctimes 
 fignifies good, kind. Sec. Bat when it is oppofed to Sinner or Sinners, as if is 
 here, Vcr. 8, it fignifies a general Charafter of Virtue and Piety. And there- 
 fore [^ood] in the latter Claufe of the Verfe, is moft pertinently confined to 
 the molt eminent Part of fuch a Charadter ; namely, to fingular Goodnefs and 
 Beneficence. 
 
 Scarcely for a righteous Man will one die. r^sp //;:a;:i<] Obferve. In this 
 Comparifon, the ApolUe doth not lead our Thoughts to the Payment of an 
 Equivalent, or to the Notion of a vicarious Punifbnuni ; but to that benevolent 
 Difpofition of Mind, which inclines us to do Good, and to be ufeful to others,- 
 even at our own Expence and Hazard. As when a Perfon ventures his Life 
 to lave another, who is fallen into the Water ; or when a Man labours hard, 
 and endangers his Health and Life, to inftrufl the Ignorant, to reform the 
 Wicked, to recover the Sick and Weak, or to make others in any Rcfpecfi; 
 
 happy. 
 
28o NOTES upo?t ROMANS. 
 
 Chap. V, happy. This is the Sentiment we fhould have of Chriji's dying for us. John 
 I v'-^v'^vJ XV. 13. Greater Love hath no Man than this, that a Man lay down his Life, 
 V. 8,9, 10, (y^5j ^i^^y-^ for his Friends. And, as Chrill died for us ; fo it is our Chriftian 
 '*• Duty, when Circumftances fo require, to die for one another, i Johnm. 16. 
 
 Hereby perceive zve the Love of God, becaufe he, that is, Jefus Cbriff, laid down his 
 Life {y!Tif «//»!') for tis : And we ought to lay down our Lives, (u7r?p) for the Brethren, 
 A Duty which fome Chriftians at Rome were ready to perform, on Behalf of the 
 Apoftle Paul, Rom. xvi. 4. Nor doth the Force of the Prepofition (i^tsj) imply an 
 Equivalent, or vicarious Puniflment ; as appears from the following, as v/ell as the 
 foregoing Texts; namely, 2 Cor. xii. 15, I will very gladly, faith the Apoftle, 
 fpend and be fpe7it (v^nf) for you. Ephef iii. i. / Paul the Prifoner of Jefus Cbrijl 
 (u-^ip K^.£>v) for you Gentiles. Col. i. 24. IVho now rejoice in my Sufferings (v-nf v/xm') 
 for you, and Jill up that which is behind of the Affii£iions of Chrijl in my Flefh, (v-n^ 
 TV <7ft.y.«7®^ auTs) for his Bodies fake, which is the Church. Nay, as Chrift is iiiid 
 ('saaxt'v vTTif hij.m) to fuffer for us; fo like wife we are faid (jraff-j^^v y^sp ai^za) to 
 fuffer for him, Phil. i. 29. For unto you it is given on the Behalf of Chrijl, not only 
 to believe on him, but alfo to fuffer {yirzp avis) for him. So far is the Prepofition 
 (t/TTsp) from fignifying inflead of another -, or from implying an Equivalent, or 
 vicarious Pumfhment. All which are very remote from the Notion of our Re- 
 demption by the Death of Chrift. 
 
 V. 8. While we were yet Sinners Chrijl died for us.] Without Strength, Ungodly, 
 V. 6. Sinners, V. 8. Enemies, V. 10. plainly relate to the corrupt and apoftate 
 State of the Heathen World, defcribed in the firil: Chapter. And while we were 
 fuch Sinners, and as we were fuch Sinners, and Enemies, Chrifl died for us, to 
 reconcile us to God. Therefore the Death of Chrijl, and the Redemption in 
 him, with regard to the moral State of Mankind, has no Relation to the fup- 
 pofed Corruption of our Nature xnAdam ; (of which the Apoflle fays not a Word, 
 when he is defcribing the corrupt State of Mankind, Chap. I, II ; nor here, 
 where he four Times mentions the State, out of which we were redeemed ; nor 
 any where elfe) but to the a£lual Wickednefs of the World, whereby they had 
 corrupted themfelves, and were expofed to Wrath. 
 
 V. 9. Saved from Wrath.] See Note on Chap. i. 18. 
 
 V, 10. We were reconciled.] See [94]. 
 
 V. II. We glory in God.] See [87]. 
 
 Ai » nivrm KocTcO^Xaywv iXaSo/jLiv. By tvhom, Jefus Chrifl, we have now received the 
 Atonement.'] I cannot imagine what fhould induce our Tranflators to render 
 Kx7CiX\ciym by Atonement, when they render the Verb xaTaxAaarw by reconcile in the 
 foregoing Verfe, and in all other Places ; namely, 1 Cor. vii. 11. 2 Cor. v. 18, 
 19, 20, and y.ccTu>:>.a.yn in all other Places by Reconciliation, Rom. xi. 15. 
 2 Cor. V. 18, 19. 
 
 K«Ta^aaj«, xctra^vAa^M comc from oM®- another, and fignify a Change, whereby 
 a Perfon becomes another; or different from what he was before, i Cor. vii. 11, 
 But if fhe depart, let her remain unmarried, or be reconciled to her Hufband, that is, 
 Itt her return, and cohabit peaceably with her Hufband, from whom fhe was fe- 
 
 parated 
 
NOTES upon ROMANS. 281 
 
 pirated. To gain a juft Notion of the Senfe of Reconciliation, it muft be re- Chap. V. 
 membered, that during the long Period, from the Time the Covenant was '^-^■"^v'Kj 
 made with Abraham, u\\ Cbrif} came, while the Jezvs were the peculiar People ^'- i'- 
 'of God, and hisprofeffed Subjefts, the reft of the World were under Revolt, 
 being the Subjecbs of falfe Gods, and paying Homage to them. [Gal. iv. 8. 
 Hozvbeit THEN, in your Gentile State, when ye knew not God, ye did Service to 
 thcni, which by Nature are no Gads.'] Hence they are called Strangers, and Foreign- 
 ers, and Enemies. But in the Gofpel, Overtures of Pardon were made to the 
 Gentiles, and they were invited to return to their Allegiance to God, by fub- 
 mitting to the Kingdom he had erefted under his Son. And accordingly, fuch 
 of the Gentiles, as believed in Chrijl, were taken into the Kingdom of God, and 
 became his People and Subjeds. [i ThefT. i. 9, 10. 3? turned to God from Idols, 
 to ferve the living and true God, and to wait for bis Son froin Heaven.] Thus they 
 were reconciled, or their State was changed from Rekls and Enemies to that of 
 Sabjefts, at Peace with God, V. i. [94] But fo it happened that the extenfive 
 Grace, which reconciled the World, Rom. xi. 15, proved an Occafion of the Un- 
 belief and Fall of the Jews. They reje<5led the Meffiah, and the Kingdom of 
 God, as it is nov/ put under his Government ; and fo were coji away, or exclud- 
 ed out of the Kingdom of God : And then, they became, what the Gentiles 
 were before. Enemies •, (Rom. xi. 28.) in which State they continue to this Diy. 
 But the Time is coming, when the Jews fliall obtain Mercy, and hc/aved. (Rom. 
 xi. 25, 26, ^i.) And then, they fliall again be reconciled to God, that is, they 
 ihall no longer remain in Enmity and Unbelief ; Ron), xi. 23.) but acknowledge 
 the Meffiah, and return to their Allegiance to God, by fubmitting to the Go- 
 vernment of his Son. 
 
 But then all this muft be iinderftood, not with Refpefl to particular Perfons ; 
 but nationally, colleftively, politically, or with regard to what was eftabliflied 
 and pubhcly profefled amor^s, Jews and Gentiles, confider'd in a Body, and in fuch 
 a Senfe, that among the Gentiles, while Idolatry (with the many Impurities which 
 attended it) was their eftabliflied, and profefled Religion, there might be fome 
 Perfons of Virtue and Goodnefs, who were in a State of Acceptance with God, 
 and fhould be eternally faved : And among the Jews, while the Worfliip of the 
 true God ('with all the Sandlity of Life which nroperly attended itj was their 
 eftabliflied, and profefled Religion, there afitiully were wicked Perfons who 
 might be fliut out of the Kingdom of Heaven, and perifli for ever. [257] 
 The Cafe is the fame with regard to Chriffian Gentiles, who are now reconciled to 
 God, and the unbelieving Jews, who are at prefent Enemies. 
 
 That RECONCILED and RECONCILIATION in this Place, (Rom. 
 V. 10, ii.j is to be underftood in this general, coUedive Senfe, will appear, if 
 we confider ; that thus it beft correfponds to the JuJliJication (the FIR S T Juf- 
 tijication) the Apoftle is arguing for, in this Part of the Epiftle. [245 +, 344, 
 Qc] And that it may here be well allowed to have the fame Import, as in the 
 other Places where it is ufed ; namely, Rom. xi. 15. 2 Cor. v. 19, 20. Befides, 
 here, in the loth Verfe (if when we were Enemies we were recojiciled to God, by the 
 Death of his Son ; much more being reconciled we Jhallbe faved by his Life.) We find 
 a manifeft Diftindlion between being reconciled to God, and being faved, that is, 
 faved from Wrath, V. 9, or y^W/«rt//y and eternally. Their being then _;z^//fe(i, 
 (V. 9.J and reconciled, (V. 10.} was one Thing: And their ht\x\^ faved from 
 Wrath at the laft Day, was another Thing, They were NOW aftually, and 
 
 Oo in 
 
NOTES upon ROMANS. 
 
 in Fad, reconciled to God ; which, tho* it was a Pledge of their eternal Salvation, 
 if they made a right Improvement of it, yet would not, in itfelf, fecure their 
 final Salvation : Becauie, as the Apoftle tells them {Ch^. vi.) in order to that, 
 they mud perform a Courfe of Obedience ; and that, if they did not, but lived 
 after the Flelli, they (hould die; (Q'^/). viji. 13,^ notwithftanding their being 
 iVO ^/-^aftually recoicikdto God. 
 
 Note; xxra^^^c^a and xxTaAXaj^M, reconcile, and Reconciliation, are never ap- 
 plied to the Jcijs ; but to the Gentile-lVorld only. Atokcltk^j^atIu^ indeed, is ap- 
 plied to both Jezvsznd Gentiles, and to all Things loth in Heaven and Earth, (Eph. 
 ii. 16. Col. i. 20, 11.) but in what Senfe, I own, I do not at prefent un- 
 derhand. 
 
 CHAP. V. 12, to the End. 
 
 CONTENTS. 
 
 HERE the Apoftle advances his third and laft Argument, to prove 
 the Extenfivenefs of the Divine Grace, or that it reaches fo all 
 Mankind as well as to the Jews. Which Argument ftadids thus. The 
 Confequences of Cfov/Z's OBEDIENCE extend as far as the Confe- 
 quencesof Adami DISOBEDIENCE: But thofe extend to all 
 Mankind ; and therefore fo do the Confequences of Chrift's Obedience. 
 Now, if the Jews will not allow the Gentiles any Interefl in Abraham, 
 as not being naturally defcended from him ; yet they muft own the Gen- 
 tiles are the Defcendents of Adam, as well as themfelves ; and, being all 
 equally involved in the Confequences of his Sin, from which they fhall 
 all equally be releafed at the Refurredion, thro' the Free-Gift of God, 
 refpeding the Obedience of Chrijl, could not deny the Geiitiles a Share 
 in all the other Bleffings, included in the fame Gift. 
 
 And this Argument, befides proving the main Point, ferves to fliew, 
 — I. That the Grace of God in the Gofpel abounds beyond, or very far 
 exceeds, the mere reverfing of the Sufferings, brought upon Mankind by 
 Adam's one Offence, as it beftows a vaft Surplufage of Bleffings, which 
 have no Relation to that Offence ; but to the ma?2y Offences, Mankind have 
 committed, and to the Exuberance of the Divine Grace. — II. To fhew 
 how juftly the Divine Grace is founded upon the OBEDIENCE of 
 Chrijl, in Correfpondence to the Difpenfation Adam was under, and to 
 the Confequences o( his D IS O B ED IE NC E. If his Dijhbedience in- 
 volved all Mankind in Death, it was proper the Obedience oi Chrijl (hou\d 
 be the Reafon and Foundation, not only of reverfing that Death to all 
 Mankind, but alfo of any other Bleflings God fliould fee fit to beftow up- 
 
NOTES upon ROMANS. 283 
 
 on the World. — III. It ferves to explain, or iet in a clear View, the Chap. V. 
 Difference between the L AJV and GRACE. It was the Law, which ^--'■^-""^ 
 for Adams one TranfgreiTion, ilibjeded him, and his Pofterity, as includ- 
 ed in him when he tranfgrelled, to Death without Hopes of a Revival. 
 'Tis G R ACE, or the Favour of the Lawgiver, which reftores all Men 
 to Life at the Refurreftion ; and over and above that, has provided a gra- 
 cious Difpenfation for the Pardon of their Sins, for reducing them to Obe- 
 dience, for guarding them againft Temptations, fupplying them with 
 Strength and Comfort, and for advancing them to eternal Life. This 
 would give the attentive Jew a jaft Notion of th" Law, which himfelf 
 was under, and under which he was fond of bringing the Gentiles. 
 
 The Order, in which the Apoftle handles the Argument, is this. — I. . 
 He affirms that Death paffed upon all Mankind by Adam'?, one Offence, 
 V. 12. — II. He proves this, V. 13, 14. — III, He affirms there is a 
 Correfpondence between Adam and Chrijl ; or between the 'na.fAifiaiJ.-t^ QJ. 
 fence, and the Xaf/s-^a Gift,N. 14. /. — IV. This Correfpondence, fo far 
 as the two oppofite Parts anfwer to each other, is fully expreffed, V. 18, 
 19; and there we have the main, or fundamental Pofition of the ApoAle's 
 Argument, in Relation to the Point, which he has been arguing from 
 the Beginning of the Epiflle ; namely, the Extenfivenefs of the Grace of 
 the Gofpel, that it adually reaches to ALL MEN, and is not confined 
 to the Jewip^ Peculiarity. — V. But, before he lays down this Por- 
 tion, it was neceffary he fhould fhew. That the Correfpondence between 
 Adam and Ckriji, or between the Offence and the Gift, is not to be con- 
 fined ftridly to the Bounds fpecified in the Pofition ; as if the G//? reach- 
 ed no further than the Confequences of the Offence ; when in Reality it- 
 extends vaftly beyond them, F. 15, 16, 17. — VI. Having fettled 
 thefe Points, as previoufly necefiary to clear his fundamental Pofition, and 
 fit it to his Argument, he then lays down that Pofition in a diverfified Man- 
 ner of Speech, F. 18, 19, (juft as in 1 Cor.xv. 20, 21.) and leaves us to 
 conclude, from the Premifes laid down, F. 15, 16, 17, that the Gift and 
 Grace, or Favour, of God in its utmoft Extent, is as free to all Mankind, 
 who are willing to accept of it, as this particular Inftance, the Refurrec- 
 tion from the Dead. — VII. Having thus fliewn the Extenfivenefs of the 
 Divine Grace, in Oppofition to the direful Effecls of (be Law, under 
 which Adam was, that the yew might not overlook, what he intended he 
 (hould particularly obferve, he puts him in mind ; that the Law given to 
 Adam, Tran/grefs and die, was introduced into the Jewifi Conftitution by 
 the Miniftry of Mc/t-j-; and for this End, that the Offence, with the Pe- 
 nalty of Death annexed, 7mght abound, V. 20. But, to illuftrate the 
 Divine Grace, by fetting it in Contraft to the Law, he immediately adds, 
 where Sin fubjeding to Death, hath abounded, Grace hath tmich tnore abound- 
 ed; that is, in Bleffingsbeftowed, it has fiiretched far beyond both ^i^w's 
 and the Tranfgreffions under the Law of Mofes. F. 20, 21. 
 O o 2 UpOi^ 
 
NOTES upon ROMANS. 
 
 Upon this Argument I (hall further make the following general 
 Remarks. 
 
 I. As to the Order of Time, the Apoflle carries his Arguments back- 
 ivara's, from the Time when Chnji came into the World, (Chap, i, ij, to 
 Chap, iv.) to the Time when the Covenant was made with Abraham, 
 (Chap, iv.) to the Time when the Judgment to Condemnation, pronouncei 
 upon Adam, came upon all Men, (Chap. v. 12. to the End.) And thus 
 he gives us a View of the principal Difpenfations from the Beginning of 
 the World. 
 
 II. In this laft Cafe, as well as the two former, he ufes Law, or Forenfic- 
 Terms ; "Judgment to Condemnation, 'Juftijication, Jufttfy, made SimterSy 
 made Righteous. And therefore, as he confiders both Jews and Geritiles at 
 the Coming of Chrifl, and Abraham, when the Covenant was made with 
 him ; ^0 he confiders Adam and all Men, as ftanding in the Court before the 
 Tribunal of God. And this was the clearefl and concifeft Way of repre- 
 fenting his Arguments. In what manner the Sentence is to be regarded as 
 affedling us, fee The Scripture DoElrme of Original Sin, Part I. in the Ap- 
 pendix, at the Beginning; and Part II, p. 95. Alfo Supplement to Scrip- 
 ture Doc. SECT.V. the laft Paragraph, and the Note j znd SECT. VI. 
 p. 106 and 119. 
 
 He that would fee this Paragraph more fully and particularly explained, 
 may confult The Scrip. Doc. of Original Sin, Part I. p, 25 to 62. 
 
 NOTES. 
 
 V. 12. Wberefore, ashy one Man, &c.] A/* tkto, Wherefore, frequently figni- 
 fies in Relation to the Affair going before, not by Way of Inference from it, 
 but to denote a further Enlargement upon it -, or the advancing of fomething 
 which inforces, or explains \t. Mat. vi. 25. — xii. 31. — xiii. 13. — xiv. 2. 
 — xviii. 23. — xxl. 43. Mark xu. 24. Luke xi. 4^. -^xii. 22. Johnxv\.iS- 
 — xix. II. J3is\{.i6. Rom.x\n.6. iCor.iv.iy. 2 Cor. iv. i. Eph.\\.i^. 
 
 For that all have ftnned.'] See my Remarks upon this, Scrip. Doc. Orig. Sin. 
 Parti, p. 51,-55. 
 
 V. 13. For until the Law Sin was in the World.] By the Law he means evi- 
 dently the Law of Mofes ; and his Meaning is, that in the Times, before that 
 Law was eftabWhed, Sin was committed in the World. But Sin is not imputed 
 [unto Death] ij-» oct^ Na//«, when Law is not in being. This fuppofes, i . That Law 
 IS the only Conjlitution which fubjefts the Sinner to Death, 2. That Juiw was not 
 in being in the Times before the Law of Mofes was conllituted among the Jews. 
 See this explained 5a/i/)/(?»j^»/ to Scripture Boc. Sect. VI. p. 113 — 121. 
 
 V. 14. AAA' ef«ff/A{W4v, &c. Never thdefs Death reigned from Adam to Mofes.] 
 This fuppofes, (i.) That Sin was in the World from Adam to Mofes. (2.) That 
 Imw was not in the World from Adam to Mofes, during the Space of about 
 2500 Years •, for after Adam's Tranfgreflion, the Law was abrogated ; and from 
 j.hat Time Men were either under the general Covenant of Grace given to 
 
 Aiam 
 
NOTES upon ROMANS. 285 
 
 Alcim or Noab; or under that which was fpecially mzdt mth Abraham, (^.)Chap.V. 
 That therefore the Sins Men committed were not imputed to them unto Death : v^'-v'>--_ J 
 For they did not fin after the Ukenefs of AdamV Tranfgreffion : That is, did not V. 15, 16, 
 lii<.ehim tranfgrefs a Law or Rule of A6lion with the Penalty of Death annex- 17- 
 ed ; and yet (4.) Death reigned over Mankind during the Period between 
 AdamzsA Nhfes. Therefore Men did not die for their own Tranfgrefllons ; but 
 in Confequence of Adam'^ont TranfgrefTion. 
 
 IVho is the Figure, Pattern or Type, of him that was to come.] How this is to be 
 underftood, fee Scrip. Doc. Part I. p. 36, 37. There was fomething with Re- 
 ference to Chriji, which was to bear a Correfpondence, or to anfwer, to fome- 
 thing with Reference to Adam. 
 
 Tk iJ.iX\ovl^, of him that was to come] that is, of ChriJ, the Mejfteb : For this is one 
 ofthe Marks or Names by which the Jews fignified the expeded Mejfiah. Luke 
 xxiv. 2 I . But we trufted that it had been he., /i/5^vA«v, which flwuld have redeemed Ifrael. 
 John Baptift calls him ipyjiy.i'jB-, Luke v'n. 20. So John vi. 14, 15. — xL. 27. 
 — xii. 13. And he ftill bears this Name with Regard to his fecond Coming, 
 Hei>. \. S7- 5pX''i"5i'®', He that comes. 
 
 V. 15, 16, 17. But not as the Offence, fo aljo is the Free-Gift.] This evidently 
 fhews that the Apoftle in this Paragraph is running a Parallel, or making a Com- 
 parifon, between the Offence of Adam, and its Confequence, and the oppofite 
 Free-Gift of God, and its Confequences. And in thole three Verfes he fhews,. 
 that the Comparifon will not hold in all Refpeifts -, becaufe the ir^f-Gz/> beftows 
 Bleffings far beyond the Confequences of the Offence ; and which therefore have 
 no Relation to it. And this was neceflary, not only to prevent Miftakes con- 
 cerning the Confequence of Adamh Offence, and the Extent of Gofpel-Grace y 
 but it was alfo necefiary to the Apoflle's main Defign ; which was, not only to 
 prove that the Grace of the Gofpel extends to all Men, fo far as it takes off the 
 Confequence of Adam's Offence ; but that it likewife extends to all Men with. 
 Refpedl to the Surplufage of Bleffings, in which it flretches vaftly beyond the 
 Confequence of Aiam's Offence. 
 
 For both the Grace, which takes off the Confequence of Adam's Offence, and 
 the Grace which abounds beyond it, are both included in the fame Xap/<rf^a ,or 
 Free-Gift. Which fhould be well obferved : For in this I conceive lies the Con- 
 nexion, and Sinews of his Argument. The Free-Gift, which ftands oppofed to 
 Adam's Offence, and which, I think, was beflowed immediately after his Offence, 
 (Gen. iii. 1 5. The Seed of the Woman fljall bruife the Serpent's Head ;) this Gift, I fay, 
 includes both the Grac«, which anfwers exactly to the Offence, and alfo that 
 Part of the Grace which ftretches far beyond it. And if the one Part of the 
 Gift be freely beftowed upon all Mankind, as the Jews allow, why not the other ? 
 Efpecially confidering that the whole Gift ftands upon a Rcafon and Foundation 
 in Excellence and Worth, vaftly furpafTing the Malignity and Demerit of the 
 Offence ; and confequently, capable of producing Benefits vaftly beyond the 
 Sufferings occafioned by the Offence. 
 
 This is the Force of the Apoftle's Argument. And therefore fuppofing, that, 
 in the Letter of the i8ih and 19th Verfes, he compares the Confequences of 
 Adam's OSence, and of C/r//^'s Obedience, only fo far as the one is commenfu^ 
 rate to the other; yet his Reafoning, V. 15, i6, 17, plainly ihews, 'Tis liis 
 
 MeaniPK 
 
NOTES tipo?i ROMANS.- 
 
 Jvleaning and Intention, that we (hould take into his Conclufion, the VN'^hoIe oF 
 4:he Gift, fo far as it can reach to all Mankind. 
 
 V. 1 /; . Ti5/7.«'' //«?.;.o!' II x*f/f TB 0SK, x> II /aif £« jv x*f '■'■' — «5 ^»< trof^K! iTTififffiwi. Much 
 mere the Grace, or Favour, of God, and the. Gift by Grace^ — hath abounded unto the 
 many.] What is that Grrce atid Gift, which have abounded beyond the Confequences 
 of /llam'^ Offence ; and v,-hich, therefore, have no Relation to that Offence, or 
 its Coniequenccs upon us? I anfwer-. It fcems clear to me, that it is all the 
 Graces or all tlje Blefflngs of the Gofpel, befidcs Reftoration to Life. For 
 Refloration to Life is the only Part of Gofpel-Grace, that correfponds to 
 Death ; which Death is the only Confequent of Adem's Sin, which the Apoflle 
 takes into the Comparifon. Had he known and believed, that, by Akm^s one 
 Offence, the whole Nature of all Mankind was corrupted and made finful; that 
 all OLir atonal Sins do proceed froni fuch fuppcfed Corruption of our Nature, and 
 rliat all Men by Adam's Offence lojl Communion ifiih God, were brought under his 
 fiyatb and Citrfe, and made liable to the Pains of Hell for ever •, had the Apoftle, I 
 iay, known all this, 'tis evident, from the Nature of Things, that he muft have 
 brought thefe fuppofed Confequences into the Comparifon. But then, obferve, 
 ih^ Offence, and its Confequences, would have been juft of the fame Extent with 
 the Gtft, and the Blefiings included in it •, and fo the Apoftle could have found ' 
 no Overplus of Grace, abounding beyond the Offence. 'Tis, therefore, certain 
 the Apollle was altogether a Stranger to thofe fuppofed Confequences ; becaufe 
 he faith not one Word of them in this Place, where he profcffedly draws a Com- 
 parifon between the Effefts of Adam's Offence, and the Effecfts of the Grace 
 of God in Chrijl ; and becaufe he exprefsly tells us, the Effefts of the 
 Grace do abound beyond the Effefts of the Offence. Nor doth he take the 
 other real Confequences of Adam's Offence into the Comparifon •, fuch as the 
 Sorrows of Child-bearing, the Curfe upon //.'f Ground, and Dihour and Toil m tilling 
 it. Whence we may conclude ; he did not confider them as Contraries to 
 Grace; but asperfedly confiflent with it : And therefore requiring no Grace to 
 remove them, as they are inf^ifted only during the Time of this Life. The 
 fame Thing indeed may alfo be faid of the Death, which we all now die, con- 
 fidered as abolifJjcd by the Grace of God in Chrifi., introducing a Refurreflion. 
 Thus confidered, it is not contrary to Grace, but confiftent with it -, and there- 
 fore is not removed by the Grace of the Gofpel : For Death (fill reigns fo as to 
 bring all Men to the Grave. Bat the Apoftle, when he confiders Death as the 
 Confequent of y^^ir??«'s Sin, confiders it as fuch-, that is, he confiders it anteced-. 
 mlly to the Grace of God in Chrijl. Adam by his Offence brought his own Ex- 
 iftence, and that of his Poflerity, as included in him, under the Curfe of the 
 Law, Thou flialt die. And it is thus the Apoflle confiders Death, or the Jtidg- 
 ment to Condemnation; antecedently to the Grace of God in Chrifi, and as it Ifood 
 under the Law. And he takes (for indeed he could take) no other Confequent 
 of Adam's Sin, but Death, into the Comparilon he draws between the Offence and 
 the Gift, for no other Confequent, or Pcnaky, was threatened in the Law. Now. 
 that Part of the Gofpel-Grace, which anfwers to Death, is Reftdration to Life : 
 And therefore, I conclude, that all the Grace of the Gofpel, befides this, is that 
 Overplus of Grace, which has abounded beyond the Offence. 
 
 Again •, carefully compare V. 15, with V. 17, and you wilj find there is a 
 Correfpondence between Tliftaai.a. the abounding, V. 17. and i-Trifisgivsi hath a- 
 bounded, V. 15 ;. between th; x,»?'t^', of Grace, V. 17, and « x^P'^ ®'-'', the Grace 
 
NOTES tipon ROMANS. 287 
 
 of God, V. 15 ; between tk S'afia'; THi S'lKxtotwn;, the Gift of Jujlijication, V. 17, Chap. V. 
 and K /»f=as'j /i*pm, the Gift hy Grace, V. 15. Therefore, if we 11 nderftaiid //!?<? ' w->^ > 
 bounding of Grace, and the Gift of Jiijlificaiion, V. 17, we (hall underftand the"^- '5' ^^• 
 Grace of God, and the Gift by Grace, which hath abounded unto the many, V. 15. 
 But the Abounding of Grace, and tie Gift ofjufiification, V. 17, is that Cr^« and 
 Gift which is received by thofe, who fhali reign in eternal Life : tor fo the Apo- 
 ftle faith exprefsly ; they which receive the Abounding of Grace, and- of the Gift 
 of Jiiflification, fixill reign in Life. Reigning in Life is the Confequence of receiving 
 tie Grace and Gift. Therefore, receiving the Grace is a neceflary Qualification, on our 
 Part, for reigning in Life ; but the necelTary Quahfication, on our Part, for reign- 
 ing in Life, according to the whole Tenor of the Gofpel, is believing, and im- 
 proving all the prefent Privileges, Advantages, Blefiings, Promifes, Means, Ordi- 
 nances of the Gofpel. Therefore [^RECEIVE] muft here have the fame Senfe 
 as in Mat. xiii. 20. Jchn\. 12. — iii. 11, 32, 33. — v. 43. — xii. 48. — xiii. 
 26. — xiv. 17. — xvii. 8. hx\^ the Abounding of Grace, znd the Gift of J uflifica- 
 tion, muft include ail the Bleffings and Privileges of the Gofpel, which it is our 
 preient Duty to receive, and improve, in order to our being qualified to reign in 
 eterr.al Life. And if fo ; then this is the Senfe of the Grace of God, and the Gift 
 by Grace, which has abounded unto the many, V. 15; namely, it includes all Gofpel- 
 Privileges and Bleffings. 
 
 It is no Objedlion to this Senfe -, that the Grace of God is here faid to have 
 abounded tojhe many, that is, to all Mankind : for this means no more than,^ 
 what the Apoftle conllantly affirms. That it is free to all. 
 
 Note, The Gofpel-Conflitution, as erefted in theWorld by the Apoftles, and 
 propofed as the Objeft of our Faith, for us to receive and improve, is proper- 
 ly enough called the Grace of God, as it is in feveral other Places ; ASls xiii. 43. 
 Rom. v. 2. I Cor. i. 4. 2 Cor. vi. i. Tit. ii. 11. Jude ver. 4. [115]. 
 
 And, as this Criterion, Thd.t the Abounding of Grace is to be received, that is, 
 believed and improved by us, plainly fhews what Part of Gofpel - Grace, 
 it is : So it dill;inguifhes it from that Part of the Grace, which an- 
 fwers to the Offence, and gives Reftoration to Life ; which will be conferred 
 upon all Men, whether they do, or do not receive, or improve it. 
 
 From the Whole I conclude ; that* no Part of the Grace of the Gofpel Ii.is 
 Relation to any Confequences of Adam's one Offence ; excepting that Part, 
 which reftores us to Life again at the Refurredion. 
 
 H S'afict. =v y^x^ni t.) tb 5v^^ oc-S^u-Tn liiav xpira.] The Gift by Grace, which [Grace] is 
 cfo}ieManJcfnsChrisl. Here the Grace, Favour, Benevolence of our Lord 
 Jejus ChrijJ, his Good-will to Mankind, is made the Ground of the Gift of 
 God, or' the Donation of Benefits, in the Gofpel, as well as his Obedience to 
 God, V. 19. This Grace or .Benevolence of Chrift is alfo mentioned, Acfs xv. 
 II. Rom. xvi. 24. .2 Cor. viii. 9. Mat. xx. 28. And his Love to Mankind is 
 every where celebrated in the New Teftament. 
 
 V. 16. Kail ov^at, and not as ly one that ftnned, or, as fome Copies read it, 
 one Sin.] Here, manifeftly, the Apoftle enters upon another Refpeft, in which 
 the Gft reaches beyond the Offence. K^i, and, has nearly the lame Force as, 
 
 To ysif Kpi/u« £5 ec©" «< KOcraKfiy-X, to cTf yjt^KSii.x iK •zro^Xuv 'TfKfOi-Trloix.u.rav etf J^udiii.'^.A, 
 
 The judgmenl was FROM one Offence UNTO Condemnation ^ hut the free Gft 
 
 is 
 
N O T E S upo?t ROMANS. 
 
 FROM }>W!y Offences unto Nullification. Here «? or sx, and ^f have nearly the 
 fame Force as Chap. i. 17. See the Note upon. From Faith unto Faith. 
 
 Elf S'.Kccicou.x. Unto Jiijlijication.] The Apoftle ufes three remarkable Words 
 in this Paragraph, (i.) Aixa/ay.a, Jufiifcaiioit, V. 16. (2.) A:y.a.ic(rvw, which 
 we render Righteoufnefs ; V. 17. But I render Justification, as being that 
 'Pardon and Salvation, v/hich is given .us in the Gofpel : The Senfe of which 
 'Word I have largely explained [283]. (3.) AuAiccalt, Jujlification^N . 18. 
 
 For the Senfe of AiH.cf.icc'y.ct, obferve (i.) It is found in the following Places 
 of the NewTeftament > Luke i. 6. Rom. i. 32. — ii. 26. — v. 16, 18. — viii. 4, 
 Hcl/. ix. I, 10. Rev.xv. 4- — xix. 8. Mr. Locke fuppofes it fignifies, in gene- 
 ral, aRule,whichy if complied with, jujifed, or rendered perfe5l , the Per fon or Thing- 
 it referred to ; (See his Note upon Rom. ii. 26.) And this, for any thing I know, 
 is the true Force of the Word. (2.) In all the other Places it has (ome limiting 
 
 Addition ; as ilxmaiXAJa. y.v^:v, rofM. KXTfeidLf, TOifx^, CK, iryicov : Ai::xtKiJ.a. 05», i;o//», iv^ 
 
 J'/xa/aj/^ctT^. Here it is ufed abfolutely, without any Limitation : and therefore, 
 I conceive, mud be taken in the moft cxtenfive Senfe. (3.) A/y.*/0f/.ct has Re- 
 lation to -sroAAa ^cL^dL-jli-jfxar^ many Offeuccs, V. 1 6 •, and thoie, we can hardly 
 doubt, are the Sins of Mankind in general': For 'srtt^u.Trla/j.dri. may be ufed 
 here as A'lat. vi. 14. Ephef. ii. r. 2 Cor. v. 19. Col. ii. 13. James v. 16. How- 
 ever he certainly means fuch Sins, as have no Relation to Aiam^s Sin •, for they 
 are exprefsly diftinguifhed from it; and confcquently, fuch Sins, for which we 
 do not die the Death we die in this World •, but for which we are liable to die 
 another Death, the fecond Death. And therefore Aiy.a.iuy.ct muft have Relation 
 to clearing us from that Death too. 
 
 A(xftifc<rif is ufed but twice •, here, and Rom. iv. 25, — and was raifed for our 
 JuIJifcation. Where, as the Word is ufed abfolutely, I know not how to make 
 Jefs of it, than bejlowing upon us all Bleffmgs, and putting us into Poffeffwn of eternal 
 Life. But (i.) May we not here, in this Place, consider Jttjlijication of Life.^ as 
 ftanding in Contradiftinftion to reigning in Life, in the foregoing Verfe ? And 
 then, as Lfe is ufed without any Epithet, will it not reftrain the Senfe to our 
 being barely rellored to Life, at the Refurredion ? (2.) Juftification hurt (lands 
 in Oppofition to the Confequence of no .more than the one Offence oi Adam: will 
 it not then follow, that it relates only to releafing us from the Death which we 
 die for Alam's Sin ? 
 
 However, I think, we may be fatisfied. That /i;:rt.owjii is Gofpel-Par- 
 don and Salvation ; and has Reference to God's Mercy : •^■y-n.^yx is our be- 
 ing fet quite clear and right ; or our being reftored to Sanftity, delivered from 
 eternal Death, and being brought to eternal Life -, and has Reference to the 
 Power and Guilt of Sin ; and ^ly.diaaa may here denote no more than our being 
 reftored to Life at the Refurreftion. 
 
 V. 17. TioKKa i^LuXKav 01 t«v 'Bm^tia.)) riif "Xji^ir^, Ka.i t)k /»{£«; rii; J'tKaioavw! XnyCx- 
 vocTff. Much more they who receive the Abounding of Grace, and of the Gift of 
 Right eoufnefs, or Juftification, fhall reign in Life by one, Jefus Chrijl] The Abounding 
 of Grace here is, without all doubt, the ftme as the Grace of God, which has 
 4ibounded to the many, V. 15. And the Gift of Righteoifnefs , or Juftification, V. 17, 
 is the lame as the Gift by the Grace of one Man, Jefus Chrijl, V. 15. There, the 
 Crace and the Gift are confidered fimply and abfolutely ; as free to the Many, or to 
 all Mankind : Here, they are confidered as received, or duly improved, by fome 
 
 of 
 
NOTES upon ROMANS. 289 
 
 of tlie Many, or fome Part of Mankind, in order to their eternal Happinefs. Chap. V. 
 What the Aboundmg of Grace is, I have already fliewn in the Note upon V. 15. ^^'^v^v.J 
 Mr. Loike has fomething very fingnlur upon this Head, in his Note on this Verfe. V. 17, i?. 
 Saith he. The Surplufage [or the Abounding] of y^y.^ir'^. Favour, ivas the painful 
 Death of Chrifl [the Rcfult of his exuberant Bounty and Good-will towards Men. 
 See his Note upon V. 15.] Whereas the Fall coH Adam no more Pains but eating the 
 Fruit. The Surplufage of, >ojp£*<, the Gift or Benefit received, "jcas Jiflif.calion to Life 
 from a Multitude of Sins, whereas the Lofs of Life came upon all Men only for one Sin ; 
 but all Men, how guilty foever of many Sins, are reftored to Life ; [namely, at the 
 Refurrection.] Thus he; but furely much miftaken in both Parts. Nothing in 
 the Paragraph leads our Thoughts to the Pains of Chrifl's Death, and the Eafe 
 with which Alament the Fruit. The Surplulage of Grace, or Favour, on the 
 Part of Chrifl, according to Mr. Lockers Way of fetting the Comparifon, fup- 
 pofes fome Degree or Kind of Grace on the Part of Adam : But what Grace, or 
 Favour, was there in eating the forbidden Fruit ? The Surplufage of Grace is 
 not the Grace of Chrijl ; but the Grace God, V. 15, founded upon the Grace 
 or Benevolence of Chri^. And it is certain the Grace, the Apoftle is explain- 
 ing, relates, not to Chrifi's Suffering or Adam's Eating; but to the removing of 
 the Confequences of Adam's Sin, and the Donation of Gofpel-BlefTings. And 
 how could Mr. Locke make J ufi/jicat ion to Life (at the Refurreftion) to have Re- 
 ■fpeiSl to a Multitude of Sins, when he acknowledges that the Lofs of Life came up- 
 on all Men only for one Sin ? Could Mankind obtain JufUfication to Life from a 
 Multitude of Sins, which never, in Faft, fubjedted them to Death ? Had that 
 judicious Expofitor obferved ; that the Surplufage of Grace, or Favour, and of 
 the Gift of Righteoufnefs, is to be received by us, he could not have given us 
 thefe wrong Accounts of it. For as x}nQ Abounding of Grace, or Favour, and of the 
 Gift or Benefit of Juflification, is (indeed freely given us of God, but) to be 
 riYf/t't'ii or improved by us, in order to our reigning in Life, or our future and 
 eternal Happinefs ; this plainly and certainly determines the Surplufage of Grace 
 . to be all the BlelTings, Privileges, and Promifes of the Gofpel, we at prefent en- 
 joy. For this is that Part of the Grace of God, we are to receive, or improve ; 
 as diftinguifhed from that Grace, which will raife all Men to Life again at the 
 lafl Day, what Ufe foever they make of it. 
 
 The Abounding of Grace and the Gift of Juflification] Grace, is the Favour, or 
 Good-will of the Donor ; the Gft of Jifiification, is the great Benefit he has 
 be flowed. 
 
 V. li . hfA av Thereforel This always denotes the grand Point the Apoftle is 
 aiming at ; and which, after having given Reafons, Diflindions, or Explica- 
 tions, heaclaft lays down, as fully cleared, or eflablifhed. See Chap. vii. 3, 25. 
 — viii. 12. — ix. 16, 18. — xiv. 12, 19. And fo in this, and the following 
 Verfe, he clofes his Argument, and finifhe? the Comparifon he left incompleat 
 in the 12th Verfe. 
 
 Therefore as by one Offence upon all Men unto Condemnation : So by one'^ righteous 
 All upon ALL Men untof unification of Life. V. 19. For as by one Man' s Difobedience 
 THE MANY wcre made Sinners : So by the Obediefice of one, fjall the many be 
 made righteous.] I have given fome Reafons why I thought, the Comparifon in 
 thofe two Verfes is to be underftood only fo far as the Confequences of Chrifi's 
 Obedience are of the fame Extent with the Confequent oi' Adam's Difobedience, 
 
 P p Script. 
 
NOTES upon ROMANS. 
 
 Script. Doc. p. 46 — 50. I here add •, (i.) Doth not the very Form of the Sen- 
 tences lead us to this Sentiment ? (2.) Is not this exadt Comparifon the juft and 
 true Ground of the Apoftle's Argument, taken from Adam*?, Offence, for the 
 Conviftionof the Jew? The Strefs of the Argument evidently lies upon ALL 
 MEN: And to fix a Convidlion upon the Jew, was not the Reftoration of all 
 Men to Life, (which he owned, and which he mud own was the EfFeft of Grace) 
 the moft proper Topic to be infifted on ? (3.) Juftification of Life, and being made 
 righteous, may feem to be too ftrong Terms for expreffing the general RefurreSiion. 
 Butconfiderj — i. The Apoftle ufes Law, or Forenfic-Terms in his two fore- 
 going Arguments -, and therefore no Wonder if he ufes them in this third and 
 laft Argument. — 2. Juflification of Z-//"^ is oppofed to Condemnation, V. 18 -, And 
 being made righteous is oppofed to being made Sinners, V. 19. Now if our common 
 Mortality is fignified by Condemnation, and made Simmers, as I make no doubt it is ; 
 (fee Scrip. Doc. p. I'j — 30.) then what Impropriety is there in fuppofing that the 
 Refurredlion, which (lands oppofed to that Mortality, is fignified by Juflification. 
 of Life, and being made righteous? — 3. I have (hewn that Juflification, being jufli- 
 fied, or made righteous, are applicable to any Inftance of Deliverance from Suffering. 
 [283, y^.] (4.) In the two foregoing Arguments Faith isinfifted on, as the Con- 
 dition, on our Part, of Juftification. But here he mentions no Condition at 
 all. He doth not fay, — Juflification of Life by Faith ; many fhall be made righte- 
 ous by Faith. Doth not this dired: our Thoughts. to fome unconditional 
 Difcharge ? 
 
 But after all, as I am perfuaded, the Senfe of V. 15, 16, 17, is intended and 
 underftood in ^. 18, 19 ; and that the Drift of the Apoftle's Conclufion is to- 
 fhew, that the Gift, in its iitmoft Extent, is free to all Mankind j if any one 
 fliall judge, that \juflification of Life, ^nd fhall be made righteous, do diredly denote, 
 not only the Refurreftion, but the Free-Gift in its full Latitude, as free to all 
 Mankind, who receive and improve the Grace of God; and that, the many pall 
 be made righteous, is to be underftood as the Grace of God, and the Gift hath abound- 
 ed to the many, V. 15. I fhall not contend with him. The Difference ia not very 
 very material. The Apoftle's Argument is the fame either Way. 
 
 V. 20. But the Law entered] nAp«9-«x9r. 'Tis ufed but once more. Gal. ii. 4. 
 and is rendered came in privily. Mr. Locke here renders it, entered a little ; that 
 is, was brought in, not among all the Nations of the Earth, but only among 
 the People of Ifrael. 
 
 The Apoftle ufes the Word Law in various Senfes -, fometimes for a Ride in 
 general. Chap m. zj ; fometimes for the whole Jewijh Code, or the OldTefla- 
 ment, — iii. 19; fometimes for d. Rule of A£lion, — iii. 20 -, fometimes for a 
 Rule of ASiion with the Penalty of Death annexed: As here, and Chap. vi. 15. — vii. 
 4, yc. Such a Law Adam was under, {in the Day thou eatefi thereof, dying thou 
 fhalt die.) And fuch a Conftitution the Law of Mofes was, fubjeding thofe, 
 who were under it, to Death, for every TranfgrefTion. Meaning by Death, 
 eternal Death, without Hopes of a Revival or Refurredlion. For obferve ; it 
 is the very Nature of Law (whether Divine or Human : For Law in its general 
 Nature and Properties is the fame, whether enadled by God or Man) never to 
 remit the Penalty or Forfeiture. The Law of England makes Felony Death. 
 The Criminal, when convided, is dead in Law : And when executed, fhould 
 he come to Life again, the Law flays him again that very Moment, and orders 
 
 him 
 
^ OTES upon RO M AN S. 291 
 
 him again to Execution ; and fo on for ever. Infomuch, that at the general Re- Chap. V. 
 furreflion (were not all Human Law, Power and Authority then fuperfeded and V.^.'-v><_i 
 over-ruled by the fupreme Power and Authority of God) the Law, which now V. 20. 
 kills the Felon, would put the Halter about his Neck, and flay him the very 
 Moment he rifes out of the Grave, And he will then live, if penitent, not 
 becaufe the Law, he has broken, allows him to live ; but becaufe God Al- 
 mighty forbids the Execution of it. The Law, which now condemns him, con- 
 demns him to Death abfolutely and for evermore. The everlafting Language of 
 Law to every one that breaks ir, and confequently, for every Breach and Tranf- 
 greffion of it, is, Thou fialt die. 
 
 Law never does, nor can pardon. But all the World knows and allows, it 
 is the Prerogative of every Lawgiver to pardon, or remit the Penalty, as he fees 
 fit. And therefore the Language of Law, Dying thoujbah die, tho' it may alfo 
 be confidered as the Language of the Lawgiver, (as indeed all pofitive, enaded 
 Law is the Language of a Lawgiver,) yet is not to be underftood of the Event ; 
 as if the Threatening muft, and would certainly and eventually be executed ; 
 but of the Demerit of Tranfgreffion, which it deferves ; referving to the Wil- 
 dom of the Governor Liberty to execute, mitigate, or totally remit the Penal- 
 ty, as he fhall judge proper. Shall die, in the Language of Lawgivers enadling 
 Laws, muft be underllood, not as the Language of private Perfons, but as im- 
 plying and including a Referve, in Favour of the Governour's Prerogative, to 
 mitigate or remit the Penalty. Were it not fo •■, all Mankind muft have perifh- 
 ed in Aiam, and all the Jeiios, under the I_«aw, had been loft for ever, and every 
 Felon in England mvi^ have been aftually executed. Now, when the Lawgiver, 
 or Governour, mitigates the Penalty, or fufpends the Execution, granting the 
 Sinner the Benefit of Repentance, and promifing Pardon and Life, this is 
 GOSPEL. Then he is not under 1,/f/F, but under G/?//C£, or Favour. 
 Not under Law, fubjecting to Death for every Tranfgreffion ; but yet under 
 Law, as a Rule of Action : Which he is as much as ever obliged to obey, tho' 
 every Adl of Difobedience doth not bring him under Wrath and Condemna- 
 tion. This is the Difpenfation, in greater or lefTer Degrees of Light, under 
 which all Mankind have been, from the Time of the Promife, Gen. iii. 15. to 
 this Day ; excepting that the Law, in its Rigour, was introduced among the 
 Jews. To us, Chrijlians, the Grace of God is clearly difplayed : Yet fo, that 
 we are at the fame Time cxprefsly alTured ; that, if it is rejedted and abufed, 
 we muft expedl no further Efforts of the Divine Goodnefs for our Salvation ; 
 Heb. vi. 4 — 8. — x. 26, 27. If, defpifing God's prefent Patience and Forbear- 
 ance, we live after the FlePo, the Law at the laft Day will take Place, or be exe- 
 cuted, and vj^Jhall DIE; Rom. viii. 13. For the Law is fo holy, and good, 
 and juft, that it can be relaxed only in Favour of the Sinner's Reformation : But, 
 in the Cafe of Impenitents and Incurables, it muft and will take Place. That is 
 to fay, in other Words, it is perfedtly right and fitting, that they, being the 
 Corruption and Nufance of God's Creation, fhould be deftroyed, as Tares and 
 Chaff in the Fire. 
 
 I. But it may here be enquired: fFhat Evidence have we that the Law of 
 Mofes was Law in the rigorous Senfe, fubjeSiing to Death for every 'Tranfgreffion ? 
 
 I ANSWER ; The Apoftle, who was well verfed in the Senfe of that Law, 
 
 certainly did fo underftand it : as appears from this Place here ; where having 
 
 fpoken of Adain'^ one UA^^T^'udL, lyipfe, or Offence.^ he tells us that the Law en- 
 
 P p 2 tered 
 
V. 20. 
 
 NOTES upon ROMANS. 
 
 tered, that the Lapfe or Offence might al>oimd, or be mukiplied. Now the Law en- 
 tered only among the Jews ; and it could not enter, fo as to multiply the Lapfe 
 or Offence, which before was but one, if it were not of the fame Nature with 
 
 the Law given to Aiam. The Apoftle evidently fuppofes, through the whole 
 
 feventh Chapter of this Epiftle, that the Law or Commandment, under which the 
 'yew was, gave Sin a deflrudlive Power, and flew the Sinner, or fubje(5l-ed hira 
 to Death, V. 9, 10, ir, 13. And the fame Thing he fuppofes, and affirms, in 
 the Epiftle to the Gnlatians. And, zCor.'m. 6, 7, 8, he exprefsly tells us that 
 the Law [of the Ten Commandments] which was written and engraven in Stones 
 {Exod. xayix. 18. — xxxiv. i, 29. Deut.v. 22. — x. i .) viz.% the Minijlration of 
 Death and Condemnation, in Oppofition to the Gofpel, the Minijlraticn of the Spirit^ 
 
 and of Righteotifnefs or Jufiification. But befides this, he gives a fubftantial 
 
 and undeniable Proof, taken out of the Law itfelf -, Gal. iii. 1 o, Curfed is every 
 one that continues not in all Things, written in the Book of the Law, to do them. This 
 Denunciation of the Law, we find, Deut. xxvii. 26. Where, after the Gurfe is 
 pronounced upon feveral particular TranfgrefTions, a general Curfe is denounced 
 againft him that confirms, or rather (as our Tranflators render the Verb Qip 
 I Sam. XV. II, 13.) performs not the Words of this Law to do them. 
 
 This Curfe, without doubt, rendered the TranfgreflTor obnoxious to Death ; 
 as Saufs Curfe was underftood to touch Jonathan's Life, i Sam. xiv. 24, 43, 44. 
 And this Curfe of the Law is not to be confidered, merely as a fingle Sentence 
 in the Code ; but as an Adl of great Solemnity, at the Entrance of the Ifraelites 
 into Canaan.- For, if we carefully compare Deut. xxvii. V. 1 1, to the End, with ' 
 JofJ]. viii. V. 30, to the End, we fhall find, that in an Affembly oi all Ifrael, and 
 their Elders, and Officers, and Judges, divided into two Bodies, with the Ark of 
 the Covenant of the Lord, and the Priefts and Levites in the Midft, after 
 I hey had offered Burnt-Offerings unto the Lord, and facrificed Peace-Offerings, and 
 had writ upon plaiftered Stones a Copy of the Law of Mofes, (perhaps of the 
 Ten CommandmentsJ for the perpetual Memory of the Thing ; before this 
 grand Affembly, and after all this folemn Preparation, Jcflma read the Book of the 
 Law, even every l-Ford, which Mofes commanded, before all the Congregation of ll'rae], 
 and the Bleffmgs and Curfings, as Mofs had commanded ; to which all the Peo- 
 ple affented and faid. Amen. This therefore was a grand and folemn Aft of 
 covenanting with God, at their firft taking Poffeffion of the Land of Canaan. 
 Confequently ; this Claufe, which curfes, or fubjeds to Death, every one who 
 fcrjorms not the Things contained in the Law, is an effential Part of that Covenant, 
 into which they were taken, by the Miniftry and Mediation of Mofs. 
 
 To this we may add ; that the Law, as the Apoftle well argues, in the 
 Epiftle to the Hebreivs, (Chap. vii. 18, 19.) made nothing perfe£i ; or the Law of 
 Mofes was, in itfelf, (or confidered apart from the Abrcihamic Covenant, which 
 certainly included the Gift of eternal Life,) infufficicnt for Juftification, with re- 
 gard to a future State. As to this prefent World, and the political Life of a 
 "few, as he was a Member of the Common-wealth of Ifrael, it did juslify htm : 
 it gave him a Right to all the temporal Claims of a Jew ; fo that he fhould not 
 be cut off from among his People, but ftiould live and enjoy all the Privileges 
 of the Land of Canaan. But this was all. The Virtue of it did not extend to 
 the World to come : For it gave not the leaft Hope or Profpeft of a Refurrec- 
 tion to Life, which is the moft proper and compleat Juftification, or Difcharge 
 from Sin ; [if there is no Refurreftion we are yet in our Sins, i Cor. xv. 17, 18.] 
 
 but 
 
NOTES upon R MA N S. 293 
 
 but after all Rites, Services and Sacrifices performed, left a Man under the Chap. V. 
 Power of Death, which is the Curfe of the Law, Its beft Promifes intitled a ^-^^-v-V- 
 Man only to a political, temporal Life in the Land, which the Lord their God V. 20. 
 had given them ; and the Threatening, to the Tranfgreflbrs of it, was Death, 
 without Hopes of a Revival. And thus, in every View, it left a Man in his 
 Sins, with regard to that eiernal Life, which is the Gift of God, in his Son, Jefus 
 Cbrijl ; which was included in the Covenant with Abraham, but brought to full 
 light by the Gofpel. 
 
 Thus it is evident enough, that the Law of M?/&j, in itfelf confidered, did 
 fubjedt the Tranfgreflbrs of it to Death : And that, by the Entrance of it, the 
 'sx^oLTrh-im^ Lapfe or Offence, did abound. Not that the Jews were more wicked 
 than before : But (whereas, before the Law of Mofes,. there was but one Offence, 
 which fubjeded the Tranfgreflbr to Death -, namely, the Offence of Adam) by 
 bringing in the Law, there were many Offences, with the Penalty of Death an- 
 nexed i even all the Tranfgreflions of thofe, who were under the Law of Mofes. 
 Death, as Mr. Locke well obferves, which before was the declared Penalty but 
 of one Offence, to the Jews, by the Sandlion of their Law, was the Penalty of 
 every Breach of it. Thus, by the Jewifh Law, the Offence, fubjedting to Death, 
 abounded, or was multiplied. 
 
 And nothing could be more to the Apoftle's Purpofe, in this Place, than to 
 put the Jew in Mind •, That Law, of the fame Nature with that which flew 
 Aiam, and in him all his Pofl:erity, was introduced into the Mofaical Conftitu- 
 tion : For this would convince the confiderate Jew ; that his Nation was fo far 
 from flianding in lefsNeed of the Grace of the Gofpel, on Account of the Law j 
 that their Law, confidered in itfelf, obliged them to feek for the Succours and 
 Rehef of Divine Grace, even more than the reft of Mankind. And therefore, 
 of all Men, they fhould not oppofe or negleft the Gofpel; or infift, that the 
 Gentiles, in order to their J ufiificatio^i or Solvation, ought to fubmit to the Law of 
 Mofes. For the Gentiles were ib far from wanting the Law for the obtaining the 
 Pardon of their paft Sins, and the Gift of eternal Life -, that the Law, without 
 Gofpel, would have bound the Guilt of their Sins upon them for ever ; and have 
 fubjedted them to Death irrecoverably. 
 
 II. But it may be further enquired : IVas the Lazv the only Difpenfation the Jews 
 were under ? Had they no Interejl in the Covenant of Grace ? 
 
 Anfwer. The Apoft'le tells us. Gal. iii. 17. That the Law, which was 430. 
 Tears after, could not difanul the Covenant that was confirmed before of God in Cbrifl, 
 fo as to abolifh the Frontife, or make it of no Effedt. The Law did not abolifli 
 the Abrahamic Covenant ; but it remained good, and valid to the J civs, even 
 while they were under the Law. Confequently, the Law \v.is neither the idti- 
 mate; nor the only Difpenfation the Jews were under. It was not the ULTI- 
 MA T E, or fijial Difpenfation : For then the TranfgrefKons under the Law or 
 firjl Covenant had been unredeemable, or had fubjedted them to Death, without 
 Redemption. Whereas Chrifi's Death was before appointed for the Redemption 
 of the Tranfgreffwns that vjere under the first TeftameJU, Heb. ix. 15. Gal. iv. 4,. 5. 
 In the Fulnefsof Tinie God fent his Son-made under the Law, to redeem them [from 
 Death] that were under the Lazv, that we [meaning, 1 fuppofe, all the Faithful, 
 that were, and all that had been, and all that fliould be] might receivs the Ad^ph 
 tion of Sons, that is, the PoflTcflion of eternal Life. 
 
 NOR 
 
29+ NOTES upon ROMANS. 
 
 Chap. V. Nor was the Law the ONLT Difpenfiuion the ^ews were unjer. They 
 ' v^-^v-v^^ ''^*^ ^" Intereft, and a primary Intereft too, in the Gofpel-Promife to Abra- 
 V. 20. k<^>» i in Virtue of which, God^ was their God and Father i forgrjwg Ini- 
 quity^ Tranfgrejfion and Sin. Circumcifion was a Seal of the Gofpcl-Covenant, 
 as well as of the Covenant of Peculiarity. For it was a Seal of that 
 yUSTIFICJTlON, or Grant of Favours, which was beftowed upon 
 Abrabam before he was circumcifed. And that Jufiification, or Grant of Fa- 
 vours, we know was the Gofpel-Covenant. Befides •, Repentance and Pardon 
 (to which Law is a Stranger) are very common Topics in the Pfahns and Pro- 
 phets. Nay, the Apoftle tells us, that the Go/pel was preached to them. For 
 the Promife of entering into the I.and of Canaan was a figurative Preaching of 
 that Reft which ftill remains for the People of God. And no doubt there were 
 among them, who had the Knowledge and Hope of eternal Life. But then all 
 this, as well as the Gofpel-Covenant 'w\t\\ Abraham y flood in Connexion with the 
 Death and Sacrifice oi Chrijl. (As for the M^/^/V Sacrifices and Rituals, they 
 neither did, nor could make the Comers thereunto perfcSf , as to the RemifTion of Sin, 
 and the Hope of eternal Life, Hcb. x. i.) All the Grace vouchfafed to the 
 Jeivs (and indeed to the refl of Mankind) ftood in Relation to the Sacrifice of 
 Chrijl, which alone took av:ay the Sin of the U'crU, John i. 29. i John ii. 2. 
 For, however Sin might be forgiven, with Regard to the immediate Inflidtion 
 of Punilhmenf, yet with Reference to the obtaining of eternal Life, Sin was 
 not remitted, till Chriji came lofinijh the TranfgreJJicn, and to make an End of Sins, 
 and to wake Reconciliation for Iniquity, and to bring in evertajling Rigbteoiifnefs, Jufiifi- 
 cation or Salvation, Dan. ix. 24. Then God fit forth Jefus Chrift to be a Mercy- 
 Seat, thro' Faith in his Blood, to declare his Jiijlif cation for the Rcrr.ijfcn of Sins that 
 were past. Till then the Scripture locked up all., Jezvs as well as Gentiles, together 
 under Sin, Gal. iii. 22. The Gc»///<'j were locked up, as they were obnoxious to 
 fuch Punifhment as God (hould fee fit to infiift upon them : And the Jews were 
 locked up, as they were, by exprefs Declaration of Scripture, under the Condem- 
 nation of the Law. Before Faith, or the Gofpel-Difpenfation, came, the Jezvs 
 were kept under the Law, Jlmt, or locked up, /;// the future Faith, or Gofpel-Dil- 
 penfation, Jlwidd be revealed. Gal. iii. 23. " They were fhut up, faith Mr. 
 " Locke, as a Company of Prifoners, under the inflexible Rigour of the Law, 
 ♦.' unto the Coming of the Meffiah" They were in Bondage under the Elements of 
 the IVorld, till the Fulnefs of the 'Time was come, when Godfni forth his Sen, Gal. 
 iv. 3, 4. And then all the fincerely Penitent and Obedient, both the Living 
 and the Dead, were jufified from all Things, from which they could not bejufti- 
 fied, or delivered, by the Law of Mofes, Adfs xiii. 38, ^1^. I iay the penitent 
 Dead as well as the living, for ChriJI died for the Redemption of the Tranfgrejfcns that 
 were under the frji Tejlament , {Heh. ix. 15.) which had been committed, long be- 
 fore he came into the World. Indeed in the Council and Purpofe of God, they 
 were in Effed redeemed, jufbfiedand delivered, even while they were under the 
 Law, (like a Company of Prifoners, whofe Releafe is agreed upon, and in- 
 tended -, and who are kept in Cuffody, only till their Ranfom is paid.j Or, in 
 Relation to the future Death of Chrisl, they had a primary and fpecial Intereft in 
 the Abrahamic Covenant ; but fo, that if they had not been redeemed' by the 
 Blood of Chrift (upon which that Covenant was founded, for it was confirmed or 
 cllablifhed, of God in Chrifi, Gal. iii. 17.) they would by their Law have lain for 
 ever under Condemnation and the Power of Death, without a Refurredion to 
 
 Life. 
 
NOTES upon ROMANS. 295 
 
 Life. Confequently, the Jews^ (obferve well) by rejefting ChriH and the Gof-CHAP.V. 
 pel, not only rejefted the Terms of a Place and Intereft in the vifible Kingdom '^y-v-<0 
 of God, but alfo fet themfelves upon the Foot of mere Law, and rejeded the V. 20. 
 only Way of being juftified, or delivered from it. Juft as if the Prifoners, 
 when the Ranfom came to be paid, fhould defpife the Favour and re- 
 fufe the Benefit of it. Therefore the Apoftle rightly argues ; that they 
 who were cf the Works cj the Law, after Chrijl was come, were ftill un- 
 der the Ctir/e, Gal, iii. 10: And that he, who iuilt, or eftablifhed the Law, 
 the Mofaical Conftitution,'^ made himfelf a Tranfgrefor ; that is to fay, an un- 
 pardoned, undifcharged TranfgrefTor, Gal. ii. 18. And he had good Rea- 
 fon to teftify to every Man that was circumcifed, with a View to his hdngjujiijied, 
 that he was a Debtor to do the whole Lavj, and fo brought himfelf under the Con- 
 demnation of it. Gal. V. 3. For (he adds V. 4.) Chrijl, or the Redemption that 
 is in him, is become of no EffeSi unto you, whofoever of you are juflified by the Law ; 
 ye are fallen from Grace. And if the believing Jews, while they fought to be juftified 
 by Chrijl, again put themfelves under the Law for Juftification, they would then 
 be /c;W [unpardoned] 5/««<'?-j. And then truly Chrijl would be no better to 
 them than the Minifter of Sin, Death and Condemnation, Gal. ii. 17. [Note; 
 «pa Xpir@- «//.ap7/<if cTia^i'!^, is not to be read interrogatively ; but, truly Chrtft is the 
 Minister of Sin.'] Which fhews the great Abfurdity of thofe who were for mix- 
 ing Law and Gofpel together. For this was to make the Miniftration of Death 
 and Condemnation effential to the Miniftration of Life and Juftification. 
 
 IIL But if the Jew was under Grace, as well as Law, during the Time of his 
 Peculiarity, how comes it to pafs, he fo ftrenuovfiy cppofed the Gofpel .? 
 
 Anfwer. Here lay his Blindnefs and Unbelief He had, by falfe Senti- 
 ments, been fo long accuftomed to confine all the Divine Favoui-, within the 
 Limits of his own Peculi.irity ; and was fo elevated with the Diltinflion and 
 Preheminence that gave him, above all other People, that he did not duly at- 
 tend to the Nature and Extent of the Akahamic Covenant -, and therefore, 
 when the Gofpel was propofed to him, upon the fingle Foot of Grace, which 
 is free to all, and confequently, demolifhed his Peculiarity, he, through Igno- 
 rance, a Spirit of Oppofition, and an immenfe Ambition, of being the only. 
 Favourite of Heaven, became an Enemy to Grace, or Gofpel, becaufe it was 
 a Friend to all Mankind ; and ftiffly adhered to the mere Law of Mofes, con- 
 ftruing the Abrahamic Covenant in fuch a Manner as to confine it wholly to the 
 Limits of the Law. Therefore, to beat him out of this Hold, the Apoftle in- 
 fifts fo much, that the Law of Mofes was a Miniftration of Death and Con- 
 demnation, peculiar to the Jews ; and that the Covenant with Abraham extends 
 much further, even to all, in all Nations, who are of the Faith of Abraham. 
 
 IV. But, fuppofe the Jew through meer Miftake {hould verily believe that he ought 
 to continue under the Law of Mofes, ddtb it follow that kt was therefore to remain un- 
 der Condemnation for ever ? 
 
 I ANSWER •, no furely: No more than it follow?, that any other Man iTiall 
 remain under Condemnation, for any mere Miftake of Judgment in religious 
 Affairs. Such a Jew muft be in the fame State with any other honeft Man, 
 who is in a fimple Error. Notwithftanding, it was the Apoftle's Duty to fet' 
 him right ; becaufe fuch a Miftake was very prejudicial ; not only as it led him 
 to place his Dependence and Hopes upon the Law, a weak, ineffedtua! Prin- 
 ciple : not only as it hindered him from feeing and improving the gracious Pro- 
 
 vifion 
 
2g6 NOTES upon ROMANS. 
 
 Chap. V.vifion God had made for purifying his Heart, pcrfcifllng his Joy and Cotn- 
 
 » v-v-V-J fort, and preparing him for Happinefs ; but alio as it Ingaged him to oppofe 
 
 V. 20. the Preaching and Reception of the Gofpei, the only Scheme of Peace, Life 
 
 and Salvation ; and to defplfe that very Grace, which mull: pardon his Mlftakes 
 
 and Errors, if ever he was pardoned and faved. 
 
 V. Bl't after all •, if tbc Lnv "juas neither (he final ;wr o\\\y Difperifalion the Jews 
 ivere tinder, it may he queried, as Gal. ill. 19, Wherefore then ferved the Law ? 
 
 Answer. Here Mr. Locke, I may venture to fay, lias a wild Conceit. " All 
 " Mankind, he fays, was in an irrecoverable Stare of Death by Adani'% Lapfe. 
 " It was plainly the Intention of God to remove the Ifraeiitex out of this State 
 " by the Law : And fo he faith hlmfelf. Lev. xviii. 5. Ro>7i. vii. 10. Dent. xxx. 
 " 19. Thus, by the Law, the Jc'zw were put into a new State : And, by the 
 " Covenant God made witli them, their remaining under Death, or their Re- 
 " covery of Life, was to be the Confequence, not of what another had done, 
 " but of what they themfelves did. They were thenceforth put tofland, or h\\, 
 " by their own Adions, and the Death, they fufi'ered, was for their own Tranf- 
 " grefiions. — Which was not a Hardlhip, but a Privilege to them. For in 
 " their former State, common to them with the reft of Mankind, D-Mth was 
 " unavoidable to them. B-it by the Law they had a Trial for Life." Thus he. 
 Bi'T it feems rtrange to me, that a Man of fo much Judgment and Atten- 
 tion, fhould alfert, That all Mankind ivas in an irrecoverable State of Death, by 
 Adam'i Lapfe ; juft after he has been commenting upon that Part of Scripture, 
 which afibrcs us, all Men are recovered to Life, by Chrijl ; and that it v-as plain- 
 ly the Intention of God to remove the Ifraelices cut of this State by the Lo.-iv, which is 
 rhe Mmillration of Death and Condemnation -, under which he tells us himfelf 
 (Note upon Chap. \\. 2.) " All Endeavours after Righteoufnefs, was loft La- 
 ♦' bour, fince any one Slip forfeited Life ; and it was impoflible for' them to 
 " exped ought but Death. (Note (X) upon Chap. vii. 6.) Indeed, as a Rule 
 of A6tion, prefcriblng our Duty, it always was, and always muft be, a Rule 
 ordained for obtaining Life, Rem. vii. 10. But not as a Rule of Juffificadon ; 
 not as it fubjeds to Death for every Tranfgreffion. For, if it could, in its ut- 
 mofl: Rigour, have given us Life, then, as the Apoftle argues, Gal.m. 21, it 
 would have been against the Promifes of God; that is to fay, would have been 
 fo againfl them as to have made them needlefs, ("V. 18.) For if there had been a 
 Law [in the flrift and rigorous Senfe of Law] ix.-hicJ^ could have made us to live, 
 verily Jufiification fimdd have been by Lew. But he fuppofes no fuch L;xw was ever 
 given ; and therefore there is Need and Room enough for the Promifes of Grace. 
 Or, as he argues. Gal. ii. 21, it would have frufirated, or rendered ufelcfs the 
 Grace of God: For if J unification came by Law, then truly Chrijl is dead in vain; 
 then he died to accomplifh what was, or might have been, efieded by Law it- 
 felf, without his Death. Certainly the Law was not brought in among the Jews 
 to ht a Rule of Juftification •, or to recover them out of a State of Death, and 
 to procure them Life by dieir finlefs Obedience to it : For in this, as well as in 
 another Refpedt it was weak, not in itfelf, but through the Weaknefs of our 
 FleJJj, Rom. viii. 3. The Law, I conceive, is not a Difpenfation fuitable to the 
 Infirmity of the Human Nature, in our prefent State ; or, it doth not feem con- 
 gruous to the Good nefs of God, to afford us no other Way of Salvation, but by 
 Law, which, if we once tranfgrefs, we are ruined for ever : for who then, 
 i^rom the Beginning of the World, could be faved .? And therefore, it feems to 
 
 me. 
 
NOTES upon ROMANS. 297 
 
 me, that the Law was not abfokitely intended to be a Rule for obtaining Life, Chap.V. 
 even to Adam in Paradife. Grace was the Difpenfation God intended Mankind '..>-v/->J 
 Ihould be under : and therefore, Chrijl was forcrordained before the Foundation of^- 20. 
 tbe IJ/'orld^ I Pet. i. 20. However, the Scripture is very clear, that the Law 
 was never defigned to remove the Jewi out of a State of Condemnation and 
 D.'ath, and to recover the Life they had loft, in common with the reft of Man- 
 kind by Adam'?, one Offence. 
 
 But to return to the Query; Wherefore then [erved the haw? or, to what End 
 and Parpofe was it given to the Jews ? Anfwer. The Apoftle tells us. Gal. iii. 
 19. // was added to the Mofak Conftitution becaufe of 1'ranfgrejfwns . " It was ad- 
 " ded, faith Mr. Locke upon the Place, becaufe the Ifraelites^ the Pofterity of 
 *' Abraham, were TranfgreflTor?, as well as other Men, to fhew them their Sins, 
 " and the Punifhment and Death [which in JlriS JuHice'] they incurred by 
 " them." And this appears to be a true Comment from Rom. vii. 13. JVas then 
 the Law, which is good, made Death unto me F faith the Jew ; The Apoftle replies v 
 By no Means : But S IN by P'irtue of the Law fulje^ed you to Death ; for this End, 
 that Sin working Deah in us, by that which is holy, jujl, and good, might appear in 
 its proper Colours, and be made to the Sinner's Confcicnce, what it really is, an exceed- 
 ing great and mcfi deadly Evil, by the Law, with the Penally of Death annexed to it. 
 The Law is in itfelf holy, juft', and good ; perfeftly confonant to everlafting 
 Truth and Righteoufnefs -, and it can never be reafonable, or fit, that any moral 
 Agent fliould, at any Time, tranfgrefs any one of its Precepts. Confequently, 
 ever/ Tranfgrefiion is, in ftrift Juftice, deferving of Wrath, or Punifhment. 
 And the Law, in its Rigour, was given to the Jews to fet home this awfui 
 Truth upon their Confciences •, to ITbew them the evil and pernicious Nature of 
 Sin -, and, under all the Tokens of God's Favour, to preferve among them i 
 Hatred and Abhorrence of it. And thus alfo the Law was a School- Majler, to 
 0nt^ them unto Chrijl, that they might be j unified by Faith, Gal. iii. 24. For be- 
 ing confcious they had broke the Law of God, and finding themfelves therefore 
 curfed and condemned by it ; this might convince them of the great Need they 
 had of the Favour of the Lawgiver •, and oblige them, by Faith in his Good- 
 nefs, to fly to his Mercy, for Pardon and Salvation. 
 
 VI. Well ; but if the Law anfweredfo good an End among the Jews ; would it not 
 alfo be as ufeful to Chriftians } Why then are not we under the fame School-Mafler ? 
 TVhy is the Law abolifhed ? 
 
 Answer. Redemption by Chriil, in the natural Courfe of Things, abolilTied 
 the Law. For, if the Law was the School-Mafter to bring the Jews to Chrifl, 
 that they might be juflified by Faith, it is evident this School-Mafter muft be turned 
 out, when Chrifi and Redemption was come •, otherwife they could not have 
 been f'Jlified by Faith in Chrifi, but being ftill under the Law, muft have remain- 
 ed in a State of Condemnation, as unjuftified, unredeemed TranfgrefTors. The 
 Law, confidered in itfelf, was of Ufe to the Jews nearly in the fame Manner 
 as the Prifon (a State of Bondage and Fear) is to the Malefaftor, to bring him to 
 a Senfe of his Crimes. But NOW, when Faith and Grace are brought into 
 full Light, by our Lord Jefus Chrifi in the Gofpel, we have received the Adop- 
 tion of Sons, and are taught Obedience, by the nobleft and moft generous Mo- 
 tives of God's Love in a Redeemer, our Lord's Example, and the Hope of eter- 
 nal Life, Rom. viii. 15, 16, 17. Neverthelefe •, as the Law is to us a Rule of 
 Duty, as well as to the Jexvi ; fo, as a Miniftration of Death, or as it fubjeds 
 
 Q^q to 
 
298 NOTES upon ROMANS. 
 
 Chap. v. to Death for every TranfgrefTion, it is ftill of Ufe ; to fhew us the natural and 
 K^/^v-^^ proper D:merit of Sin •, or what, in ftrid Juftice, Sin deferves : And we ought 
 V. 20. accordingly to refleft upon it, and lay it to Heart, that we may fee, and be af- 
 fefted with, the pernicious Nature of Sin, and be thankful to God for Redemp- 
 tion. Efpecially confidering, that, though the Law, for the prefent, is a- 
 bolifhed as a M-niftration of DmIj^ yet, if we negleifl the Seafon of G race, we 
 now enjoy, and, Bcfpifing the Riches 0/ God's Goodnefs, Fcrbearance and LoJig-fuffer- 
 ing, continue finally impenitent in Sin, the Law will be in Force again at the- 
 laft Day, the D^iy of Wrath, and Re-jelaticn of the righteous Judgment of God; 
 and then they, who have lived impenitently, after the Fiejb, shall die, 
 RoKi. viii. 13. 
 
 ivx -aMaytKrn to 'nrxtx:T]ay.<x, that the Offence might abound] or. So that the Offence 
 did abound. See Note upon Chap.m. 19. The Meaning is not, that the Law 
 was brought in, among the Je-xs, to make them more wicked, or guilty of 
 more Sins than they were before ; but the Meaning is, That by the Entrance 
 of the Law, every Sin the Jew committed, made him liable to Death ; and fo 
 the Offence, of the fame Nature with Adam's, was multiplied. Not that it was 
 the Intention of the Lawgiver, that either Aiam or the Jews ftiould finally fland, 
 or fall, by only the Law. For Grace was prepared for the immediate Relief of 
 both ; Grace extending far beyond the Offence. 
 
 Where Sin hath abounded, Grace hath much more abounded. TTifiT^iajivffiv.'j I a- 
 gree with Mr. Locke, that this is fpoken with fpecial Relation to the Jews, and 
 denotes all that Surplufage of Grace, which God vouchfafed to them abovt the 
 red: of the World. See Mr. Locke's Note. But there is no Necefllty for ex- 
 cluding the Grace, which extends to all Mankind. And the following Verfe 
 {"That as Sin has reigmd unto Death, even fo wight Grace reign, &c.) naturally leads 
 our Thoughts, as it is the concluding Stroke of his Argument, to take in the 
 whole Compafs of Sin, and its EfFefts upon all the World, as well as the Who% 
 of God's Grace, not only to the^ews, but to all Mankind. 
 
 CHAP. VI. 
 
 CONTENTS. 
 
 Chap. VI. ' W ^ HE Apodle has now proved by three diftindl Arguments, That 
 o^v"-"^; X. both Gentiles and Jews are pardoned, and made Partakers of the 
 Privileges and Bleffings of the Kingdom of God under the Mejjiah, no 
 otherwife than by the Grace of God, thro' Faith alone. Next he pro- 
 ceeds, in proper Order, to fhew the Obligations both Gentiles and Je'Wi 
 were under to a Life of Virtue and Holinefs, in this their new State, and 
 the Means and Advantages they enjoyed for chet Purpofe. This he doth, 
 not only to inftrudl the Chriftiinn, and to prevent their Miliakes; but alfo 
 to wipe away a Calumny, induftrioufly fpread ; as if, in aflerting Juftiii- 
 
NOTES upon ROMANS. 299 
 
 cation by Gmce without Works, he had taught, that we are under no Chap. VI. 
 Obligation to Obedience, Cbaf). III. 8. Againft this Objedion, Miftake, ^jr^*"^"^"^-^ 
 or Calumny, he puts in a Caveat, Chap.Wl. 31. But here he handles the ' ^' 
 Point at large; and confiders it, I. With Reference to the believing Gen- 
 fi/es ; and argues upon it, in an eafy, familiar Manner, adapted to their 
 Cafe and Capacity, in this Chapter. — II. With Reference to the believing 
 Jews in the VIP'' and Part of the VllV^ Chapters. In this Chapter, he 
 introduces the Subjed, by putting this Query into the Mouth of the be- 
 lieving Gentile ; What Jloall ive fay then '? Shall ii:e continue in Sin that 
 Grace may abound ? 
 
 NOTES. 
 
 V. i'. UHoat Jhall we fay then? Shall we cokTiuve in Sin, &c.] No Man dan 
 reafonably doubt, that this Verfe is the Language of believing Gentiles ; the fame 
 of whom the Apoftle fpeaks Chap. v. i, being juHified by Faith, we have Peace 
 uith God, through our Lord Jefus Chriit. By whom alfo we have Accefs by Faith in^ 
 to this Grace wherein we Jland. ITE, who were alienated from God and obnox* 
 ious to his Wrath, are now in a State of Pardon, Peace and Favour. And what 
 fliall WE fay with regard to our future Conduct ? May WE continue to live in Sin, 
 that Grace may be llill further difplayed ? This Queftion, and the Apoftle's Dit 
 courfe upon it, to the End of the Chapter, plainly fuppofes, that, notwith- 
 ftanding their M'K^y^/^:'^, at Peace with God, and Jlanding in Grace, they might 
 continue to live in Sin, and perilh for ever. Consequently, their being jufiified, 
 at Peace with God, and fianding in Grace, immediately refer, not to their final 
 and abfolute Salvation, as if that were eventually afcertained and fecured ; but 
 to the Pardon of the Sins of their Gentile State, and their Admifllon to the Blef- 
 fings and Privileges of the Kingdom of God on Earth •, or to their being fo 
 far interefted in God's Favour and Mercy, as, notwithflanding their former 
 Wickednefs, to be pardoned, and blefled tvith all proper Means and Motives to 
 a Life of Piety and Virtue. Which Means and Motives, well improved, would 
 afcertain their final and abfolute Salvation, 2 Pet. 1. 10, 11, If ye do thefe 'Things 
 ye fljall never fall : For fo an Entrance fhall be miniflred unto you abundantly into the 
 everlajling Kingdom of our Lord, &c. But if they neglefted the BlefTings and Pri- 
 vileges, the Grace of God had conferred upon them ; if the Means and Motives, 
 they enjoyed, did not produce a Life of Piety and Virtue, then they Ihould fall, 
 and be denied an Entrance into the everlafling Kingdom of our Lord. 
 
 That their Juftification and Peace v^'ich God is to be underftood of their 
 Admittance into the Kingdom of God in this World, and the Enjoyment of 
 its Privileges, is further evident from the Apoftle's turning their Thoughts to 
 BJPTIS^M, (the Ordinance whereby our F/i? 5 7" Juftification, or our Jntereft 
 in the Bleffings and Privileges of God's prefent Kingdom and Covenant, is fig- 
 nified and fealed) to Diew them the Obligations they were under to Obedience. 
 See Note upon F. 3. 
 
 V. 2. How fhall we that are dead to Sin] He doth not mean^ they were ac- 
 tually dead to Sin •, for he fuppofes they might, in Faft, live after the Fleftii 
 Q^q 2 Chap. 
 
300 NOTES upon ROMANS. 
 
 Chap. VI. Chap. viii. 13. He therefore muft mean, they were by their Profeflion obliged 
 
 V. 
 
 4. 5. 
 
 J to be dead to Sin. [244] See F. 11, and the Note upon it. 
 
 6- V. 3. Know ye riot that cs ;;;<i«j cf us as zva-e baptized hto Jejus Chrfjl, &c.] 
 
 This fhews, that the Ordinance of Baptifm lias Relation to our FIRST Jufti- 
 fication, or the common Intereft, which all Chrirtians have in the Blefiings and 
 Privileges of the Kingdom of God in this World. For, being baptized into 
 Chvjl, evidently has here Relation to their pafling out of the Heathm into the 
 ChriHian State, and ib mull; have Refped to the Blefiings then bellovved upon 
 them. Bcfides ; from the known Signification and Dcfign of Baptifm, the Apo- 
 ftle proves their Obligations to a Life of Obedience : confequently, being bap- 
 tized into Ckrijl, muft relate to their being interefted in fuch Blefiings as were 
 given antecedently to a Life or Courfe of Obedience, and which obliged to it. 
 Therefore, by Baptifm, our Interefl: in the BlefTings of the Gofpel- Covenant, in 
 common with all other Chriftians, is declared ; and our Obligations to a Life of 
 Rightcoufnefs are ftgnijied. I fay, declared and Jignified : for Baptifm doth not 
 confer that Interefl, nor bring us under thofe Obligations ; but only declares 
 the Interefl we already have, through the free Gift of God, and fignifies the 
 Obligations, which his Love and Goodneis have already brought us under. 
 
 V. 4. Buried with him by Baptifm into Death] I queflion whether we can cer- 
 tainly from this PafTage infer the outward Mode of adminiftring Baptifm. For 
 in the next Verfe, our being incorporated into Chriff by Baptifm is alfo denoted 
 by our being planted, or rather grafted together in the Dkenefs of his Death: and 
 Noah's Ark, floating upon the Water, is a Figure corresponding to Baptifm, 
 I Pet. iii. 20, 21. But neither of thefe give us the fame Idea of the outward 
 Form, as bur^'ing. 
 
 V. 5. If we have been planted together'] See [99]. But, planted, I conceive, 
 does not compleady exprefs the Apoflle's Sentiment. Ta avfMfvrx are fuch Plants 
 as grow the one upon and in the other, deriving Sap and Nourifhment from if, 
 as Mifletoe upon the Oak, or the Cion upon the Stock, into which it is graft- 
 ed. If I might take the Liberty, I fhould call them Groifcrs together ; and 
 would tranflate the Apoflle's Words, E/ >«f (nz/xfura/ 5.55 ov^i/xsv, &c. thus-. For if 
 we have been made Growers together with Chrift in the Ijkenefs of his Death, [or in 
 that which is like his Death] we ffiall be alfo Growers together with him ;;; the 
 Likenefs of [or in that which is like] his Refurre8ion. I reckon, it is a Metaphor 
 (and a beautiful one) taken from grafting, or making the Cion grow together 
 with a new Stock ; and have accordingly paraphrafed the Verfe. 
 
 V. 6. nosAaiof it/uBu «i»9pfflT^, our old Man] We meet with this Phrafe but in 
 two other Places befides this-, namely, Eph. iv. 22. Col. iii. 9. And I have 
 proved {Supplem. to Scrip. Doc. P. 150 — 156.) that there the eld Man relates to 
 the Heathen-State of the Epheftans and Coloffians. And, as the Apoflle in this 
 Chapter is fpeaking alfo to Gt'«///f-Chrillians, and upon the fame Subjeft too, 
 namely, how they ought to act in their Chriflian-State, I make no doubt it has 
 the fame Senfe here. That he has his Eye upon the Gentile-State of the Roman 
 Chriftians is plain enough from V. i^. Tield yourfelves tin to God as thofe that are 
 
 alive 
 
NOTES upon ROMANS. 301 
 
 alive from the Dead. No Man can reafonably doubt, but by the Dead he means Chap. VI, 
 the Heathen, or Gentile World, deaJin Trefpajfes and Sins. [8i *] And when Lv^-^vJ 
 he faith here, V. 6. our olv> Man is crucified with him, that the Body of Sin might^ - 0,7, 10. 
 be dejlroyed, that henceforth 'jue fliould not ferve Sin ; Henceforth has Relation 
 to our Chriftian Scate. (See Note on Chap. v. 6.) Shall ive continue in Sin, after 
 we have embraced the Faith of the Gofpel ? is the Queftion, l^. i. Anfwer; No. 
 
 Henceforth we muft not ferve Sin. In the fame manner, 2 Cor. v. 14, 15. 
 
 He died for all, that they -u.hich live, fimtldnot henceforth live unto themfelves. Epk 
 iv. 17. I tejlify in the Lord, that ye henceforth, in your Chriftian State, ualk not 
 as other Gentiles walk, i Pet. iv. 2, 3. In fuch Places, Henceforth denotes the 
 Chriftian State, in Oppofition to Heathenifm : and therefore, as it is here op- 
 pofed to the OLD MAN, the old Man may rightly be underftood to fignify 
 the Gentile-Sta.te, or Manner of Life. 
 
 Our old Man is here faid to be crucified with Chrifi in the fame S;nfe as Chrijl 
 is faid, (i Pet. i. i8.j by Wis precious Blood to rtdeem the Gentiles from their vc.in 
 Converfation received by 'Tradition from their Fathers. [209] Or as he is faid, {Gal. 
 i. 4.) to have givmhimfelf for our Sins, that he wight redeem us from this prefent evil 
 ffWld ; meaning the Heathen World : For he wrote to the Gentile Chriftians 
 to perfuadc them not to be circumcifed, Chap. v. 3. — vi. 12. 
 
 •Mr. L'^cke upon this Place (Gal. i. 4.) by, this pref.nt evil World, underftands, 
 this Age, or the Jeiiifh Nation under the Mofaical Conftitution. But that judicious 
 Man did not confider, that, although a^yv doth indeed frequently fignify an 
 Age, Oeconomy or Ccyfiitutioij, yet it is alfo ufed in the fame Senfe as x.z<ri/jii, the 
 IVorldin general, i Ccr. i. 20. — iii. 18, 19. Tit. ii. 12. i Tm. vi. 17. 2 7/';;;. 
 iv. 10. And fometimes hm-j cvt'B-, this IForld, is put for the Heathen World,. 
 Rom. xii. 2. 2 Ccr. iv. 4. Eph. vi. 12. And that the Heathen World is meant. 
 Gal. i. 4, feems to be plain from the Epithet, evil or wicked; which the Apoftle 
 would hardly have given to the Mofaical Conftitution. Befides ; the Gentile-- 
 Converts, to whom he wrote, never were under that Conftitution ; and it doth 
 not feem congruous to fay, thrift came to deliver them from a Conftitution, 
 to which they never had been fubjeft, 
 
 V. 7. He that is dead is jujlified, [/-:cA.x=t/«T«<} or freed, from Sin.'] St. Peter 
 feeftis to paraphrafe this Verfe, i Episi. iv. 1. He that hath fuffered [a '^eS^^'v the 
 Sufferer, [See Note Chcp. ii. i.j /;; the Flefh hath ceafed from Sin. As if he had 
 faid -, The Chriftian, who is fo refolute as to refift all Temptation to Sin, and 
 choofes rather to fufFer any temporal Calamities than commit Sin, or negled his 
 Duty, he is the only Man, who has done with Sin, who is efFeftually delivered 
 from the Power and Condemnation of it. For the Ssnfe of ^■iS'ua.iuTaii jiijiifiedy 
 freed, fee [337, &c.J 
 
 V. 10. He died unto Sin] Chriftian SuflFerings are an ayav, a Strife or Combat 
 againft Sin, Heb. xii. 4. And thofe Sufferings are always in Conformity to our 
 Lord's -, or par:ake of the fame Nature with his: For we therein follow his Ex- 
 ample, Rom. viii. 17. Gal. ii. 20. 2 Tim. ii. 12. 1 Pet. ii. 21. — iv. i. He died 
 indttd for our Sins ; but it was in the Way of Obedience and Righteoufnefs, ly 
 dying to S:n, or by combating Sin in his Death ; that is, by choofing rather to 
 
 die 
 
30 2 NOTES upon ROMANS. 
 
 Chap. VI. die than to fin, by deferting the Caufe of Truth, dilbbeying God, or by rot 
 «, j^-^v'"''^ performing the Work of Love and Goodnefs for the Salvation of Men. 
 
 V. II, 12, ' 
 
 i3> 15) 1 6, V. ir. T)eni indeed unto Sin] Col. iii. 3, Teare'<!€ad, and your Life is bid zvit'j 
 r 7. Cbri/l in G:d. 
 
 V. 12. LpJ net Sin reign'] Mr. Locke well obferves, that Sin, thro' this and the 
 following Chapter, is fpoken of as a Perfon ftriving with Men for Maftery over 
 them, to deftroy them. Which mufl be minded, if we will underftand thofe 
 Chapters right. 
 
 V. 13. As thofe that are alivz from the Dead] See [81 *] 
 
 V. 15. Mr. Z-^dr's Note upon this Verfe, I prefume, however jufl in itfelf, is 
 rot rightly applied to the Text. The Apoftle is not fpcaking, as he fuppofes, 
 of Law and Grace, as they denote the Jewifh and Chrifiian Difpenfations ; or the 
 two Kingdoms, which, fince the Fall, God has eredled, the one among the 
 Jews, for obtaining eternal Life by perfeft Obedience, T>o and live (which is 
 Mr. Locke''% Miflake, as I have fhewn before •,) the other, which is the Gofpel, 
 for obtaining it by fincere Obedience. The Apof^le, I fay, doth not mean 
 Law and Grace in this Senfe : But by Law, he means ftricft, rigid Law (which 
 was but a Part of the Jewifh Difpenfation) threatening Death to every Tranfgref- 
 fion V and by Grace, he means the gracious Terms, Provifions and Difcoveries of 
 the Gofpel. And both are to be underlfood as they relate to Sandity of Life, 
 the Subjeft the Apoftle is upon, 
 
 V. 16. The Obligations of Gentile Chriflians in their prefent State, in Oppo- 
 fition to their Gentile or Heathen State, the Apoftle expLiins by the Cafe of Slaves, 
 at that Time well underftood, all over the World. A Servant, or Slave was 
 the Mafler's Property, or Part of his Goods, which he might keep for Life, fell 
 to another Matter, or manumifs and fct free, as he pleafed. Confequently, the 
 Servant mud be employed, as the Mafler he was under, was either good or bad ; 
 and mufl fare according as his Mafter happened to be rich or poor, good-na- 
 tured or churlilli, niggardly or liberal. And his being releafed from a oad 
 Mafter, and put into the Hands of "one good, kind and generous, mufl be a 
 very defirable, and happy Alteration in his Circumftances. 
 
 V. 17. Here the Apoftle thanks God, that whereas they had been Heathens, 
 and (b ranked among the Servants of Sin, they were now become Cbrijlians, 
 and confequently ranked among the Servants of the Gofpel ; or fuch as were 
 obedient to it. This he explains by a Metaphor taken from the Coining, 
 Stamping, or Caftingof Metal in a Die or Mould. Therv-ros, the Form, as we 
 tranflate it, that is, the Stamp, Die or Mould, is the Doflrine of the Gofpel. 
 Their being put into, or under, this Die, or Mould, was their palTing out of 
 the Heathen into the Cbrijlian State. By the Purpofe and Counfel of God, who 
 had before decreed to take the Gentiles into his Church ; by the Preaching of the 
 Gofpel, whereby they were called into the Church ; and by their embracing the 
 Faith of the Gofpel, they were put, or delivered into, or under, the Die or 
 
 Mould 
 
NOTES upQ7t R MA N S. 3^3 
 
 Mould, from which they were to receive a new Imprefllon j or to be fafhioned Chap. VL 
 into new Creatures : And their obeying from the Heart, the Mould of Doctrine, re- y>^~vvJ 
 fers to their firfi: Obedience, or firji Faith, at their Converfion j when they". 17,22. 
 willingly embraced the Cbriftian ProfefTion. This was the firft Adt of Obedi- 
 ence, by which, on their Part, they were put, or deliverec^, into the Die, or 
 Mould, of th- Gofpel. And their further, and continued Obeditnce is 
 what the ApolUe, in this Chapter, earneftly exhorts them to ; namely, 
 that as they had, by a willing, cordial FrofafTion of the Gofpel, admitted 
 the Die, or Mould of its Doftrine, and were now put into it •, fo they would 
 labour to admit a clear, fair and full Impreffion upon their Hearts and Lives. 
 The Figure upon the Die is the Image of God in Righteoufnefs and true Holi- 
 refs. For thewifw Man, (Ephef. iv. 24.) or the Gofpel-State « created, or ered- 
 ed, /;z Righteoufnefs and Hclinefs after the Image oi God. This therefore is the Fi- 
 gure upon the Stamp, or Mould -, it is the Image, and Superfcription of God. 
 And the Chrijiian's Duty, and great Work, is to be conformed to this Image ; 
 to take Care that a full and fair Reprefentation of it be ftruck upon all his Prin- 
 ciples and Adions: That in the Difpofition of his Mind, and in every Parr of 
 his Converfation, he may fliew the Image and Superfcription of God, bright 
 and perftd, as upon a new coined Piece of Money. 
 
 V. 22. — Servants 0/ G^ii.] See [87]. • 
 
 CHAP. Vir, VIII. I II. 
 
 CONrENTS. 
 
 IN the foregoing Chapter the Apoftls fliews the GentUcs\k\Q Obligations Chap.VIL 
 they were under to a Life of Holinefs, and the Advantages thty en- o^n^->»-^ 
 joyed for that Purpofe, now they were taken into the Kingdom of God. 
 In this Sedion he addreffes himfelf upon the fame Subjedl to a very differ- 
 ent Sort of People. The Gentile had nothing to oppofe to the Gofpel. A 
 Man, juft emerg'd out of the Darknefs and Impurity of an idolatrous 
 State, wanted no Arguments to convince him of the NecefTity of a fur- 
 ther Difpenfation for his Inftrudion and Sandification, And as for what 
 any of the Philofophers had taught, he found all that, and indeed every 
 moral Truth that human Reafon can difcover, tranfcribed and incorporated 
 into the Gofpel, with the Addition of a furpriling Degree of Light, be- 
 yond the unaffiiled Reach of human Underftanding." But the 'jeivifi 
 'Cbrillian, either from his own Prejudices, or the Suggeftions of his unbe- 
 lieving Countrymen, might be diverted from a due Improvement of the 
 Gofpel. It might be fuggefted ; " You cannot own the Gofpel as a Rule 
 " of Life and Sandification, or put yourfelf under it, without renounc- 
 
NOTES upoft RO MANS. 
 
 ing the Law; which is, in Efftdl, to renounce your Allegiance to God, 
 whofe Authority has eftabllflied it, and obliges you to adhere to it, Be- 
 " fides, you do not want the Gofpel. The Law is in all Points holy, 
 " jufl: and true : And we acknowledge and efteem it as fuch. What Oc- 
 " cafion have we for the Gofpel ?" To confirm the believing Jcics againft 
 fuch Suggeftions, is the Defign of the Apoftle in this Chapter. 
 
 The Jews refled in their Law as fufficient both for Juftification and 
 Sandtification. That it wasinfufficient for their yuftijication he has fhewn 
 Chap. Ill, IV", V. That it is infufRcient for Sanctijication he proves in this 
 Place ; and introduces his Difcourfe by (hewing, that the Jeio is now dif- 
 charg'd from his Obligations to the Law, as peculiar to bimfelf, and ^t Li- 
 berty to come under another, and much happier Conftitution, even that of 
 the Gofpel in Chrift Jefus, Chap. VII. i — 4, In the 5th Verfe he gives 
 a general Defcription of the State of a "^ew in Servitude to Sin, confidered 
 as under WdTd" Law. In the 6th Verfe he gives a fummary Account of the 
 State of a Chriftian, or believing Jexv^ and the Advantages he enjoys under 
 the Gofpel. Upon the 5th Verfe he comments from V. jih. to the End 
 of this Chapter; upon the 6th Verfe he comments Chap. VIII. 1 — 11. 
 
 I. Commenting upon the 5th Verfe, he (hews (1.) That the Law 
 reached to all the Branches and latent Principles of Sin, V. 7. — (2,) That 
 it fubjeiled the Sinner to Death, V. 8 — 12, without the Benelit of Par- 
 don. — (3.) The Reafon why they^i^; was put under it, V. 13. — (4.) He 
 proves, that the Law, confidered as a Rule of Adtion, tho' it was fpiritual, 
 holy, jufi;, and good in itfelf, and tho' the Jew owned and approved it as 
 fuch, yet was infufiicient for Sanftification, or for freeing a Man from the 
 Power of LuftandSin. Becaufe the Prevalency of fenfual Appetite doth 
 not wholly extingui(h Reafon, or filence Confcience, And therefore, a 
 Man's Reafon and Confcience might own and approve the Law as good, 
 jufi, and holy ; and yet his Pa(rions might reign within him, and keep him 
 in Sefvitude to them, while the Law fupplied no Power to deliver him 
 from them, V. 14 — 24. 'Tis only the Grace, or Favour, of God in Chriji 
 fupplies that Power, F. 25. • . 
 
 II. Commenting upon the 6th Verfe of Chap. VI r*" he (i.)Afiirms, 
 That under the Gofpel, and by Faith in Chrift yeftis^ (if made the Princi- 
 ple of a holy Life) the Jew was delivered wholly from the Condemnation 
 of the Law, both in this World, and that which is to come. Chap. VIII. 
 I. — (2.) That the Power of the Spirit of God, to invigorate and renew 
 our Minds, and to free us from the Dominion of Sin, attends the Gofpel- 
 Difpenfation, V. 2, 3,4. . — (3.) But whereas it might, through Miftake, 
 be fuppofed, that this fandlifying Principle, the Spirit of God, would 
 work without any Care or Thought on their Part ; or whereas it might be 
 objefted, That notwithftanding this Life-giving Spirit, many, who pro- 
 fcfled the Go(pel, were wicked Men ; to prevent either this Miftake, or to 
 
 obviate 
 
NOTES upon ROMANS. 305 
 
 obviate this Objedlion, the Apoftlefliews; That no Conftitution would Chap. VI I, 
 fave thofe from the Power of Sin, or from Condemnation, who wilfully ^--^^^^^"'"'^ 
 choofe to remain under the Dominion of it. According to the immutable " ^' ' '^* 
 Nature of Things, fuch muft perilh, as well under the Gofpel, as under 
 the Law itfelf, V. 4 — 1 1. 
 
 Note ; it murt: be carefully remember 'd ; That it is the State of a Jeiv 
 in the Flesh, F. 5, inflaved to Sin by the Force of fenfual Appetite, and 
 yet, poffibly, fenfible of his unhappy Condition, upon which the Apoftle 
 difcourfes, and by which he proves the InfufJiciency of mere Law for 
 Sandification, in this Chapter. 
 
 NOTES. 
 
 For a large and full Explication of theVIIth Chapter, I muft refer the Reader 
 to Scrip. Doc. of Orig. Sin, Part III. p. 199, — 231. For here I Ihall avoid, as 
 much as I can, repeating what I have there faid. 
 
 V. I. Kupi£i/« T8 «v9p<axis, htj/b Dominion over a Man."] There is no need of Mr. 
 Locke's, Notes upon this and the following Verfe, if, with feveral learned Men, 
 we do but make, the Ijiw, the Nominative Cafe to, lives. The Law has Domi- 
 nion over a Alan fo long as it lives, or fubfifts. Amos viii. 14, the Way [the idola- 
 trous Inftitutions] of Beerfheba liveth. Antigone, in her noble Speech to King 
 Creon, comparing Laws made, at Pleafure, by Men, with the eternal Obligati- 
 ons of Truth and Right, faith, 
 
 Ov yetf It vvv yi >t«;>^9sf «X\' ix« otots 
 2i) T«i/T«, \yo(jufAci] x.hvJ'eii o//sv ef ctk <fd>n- 
 
 Not now, nor Tejlerday, hut evermore the Laws 
 
 Unwritten live, and none when publifh'd fir H can tell. Sophoc. Antig. 1. 465. 
 
 When the Laws are duly executed, they are faid vigere, to be in a healthy, flou- 
 rifhing State: When not executed, to Jleep; ubi nunc lex Julia? dermis? Juv. 
 The Apoftle {Heb. viii. 13.) defcribes the firft Covenant, or Conftitution, as la- 
 bouring under the Infirmities and Decays of old Age, and ready to vanifi away, 
 or die, as Men do, James iv. 14. 
 
 V. 2. Obf. The Apoftle here choofeth to fet the Jews in a more honourable 
 Light, while under the Law, than he doth the Gentiles, while in their Heathen 
 State. The Gentiles are compared to Slaves, in a State of the loweft and vileft 
 Servitude -, Chap. vi. 16, i^c. The Jews to a Wife, indeed in a State of Subjec- 
 tion ; but far more honourable than that of a Slave. 
 
 V. 4. ns-f aliXi^oi ij-x, Wherefore my Brethren,'] fir«, which we render, Wherefore, 
 is ufed in Comparifon, for ut, fie, as, fo. 
 
NOTES upon ROMANS, 
 
 Tii{ /' iiT ai'TToXix -B-AaTs' cciyuv at/ToAo! asu/f!;, H. C. 1- 474. 
 
 Tav </*' air€ v/faj/jf p^/o;'^ sriT^Kiri 6«//e<ai 
 
 H^wa?/ %e<//.sp/«, 11- /-t" 278. 
 
 Te are become ^.ead to the Law] For, the Law is become dead to you. An Hypal- 
 lage ; like that, Date dajjihus Aiifiros, Sft the Winds to the Fleet. By this Man- 
 ner of Expreffion the Prejudice of the Jew is favoured ; who might have been 
 difgufled had the Apoftle laid, The Lnw, for which the Jew had fo great Vene- 
 ration, i^as dead: And yet the Senfe is the fame •, becaufe the Relation is dif- 
 folved, which foever of the Parties be dead. As it is all one, whether the Fleet 
 be fet to the Winds., or the Winds to the Fleet. 
 
 By the Body of Chriii — zvho is raifed from the Dead] The Refurreflion of the 
 Dead, which is the Gift of God to the Obedience of Chriff, is a diredl and full 
 abolifhing of the Law-, which condemns the Tranfgreflbr to Death eternal, 
 without Hope of a Revival. And Chriji's Refurrecftion, as an Earneft of the 
 general Refurredtion, was a Confirmation of the Abolifhment of the damnatory- 
 Sentence of the Law -, as it flood in the old, original Covenant with Aiam, and 
 in the Law of Mofes. 
 
 Tljatye might bring forth Fruit mito God] He alludes to the Wife's bringing forth 
 the Fruit of the Womb to her Hufband ; which is one Way of engaging his 
 AffeAions. Gf«. xxx. 20. The Law was an impotent Hufband ; the Gofpel is 
 fruitful. 
 
 Mr. Lockers Notes, upon this fourth Verfe, feem to me of no great Weight, 
 except that, where he obferveth, " That one Thing that made the Jews fo tena- 
 " cious of the Law, was, that they looked upon it as a Reward [or Bleffing] 
 " from God, and a Difloyalcy to him their King, if they retained not the 
 " Law he had given them. — St. Paul endeavours to correifl this Miftake, by the 
 " Inflance of a Woman marrying a fecond Hufband, the former being 
 " dead." 
 
 V. 5. The Defign of this Chapter is to convince the Jews., how unfa- 
 vourable the Law, in its Rigour, is to the Recovery and Sanftification of a Sin- 
 ner, as it affords neither Pcwer to conquer Sin, nor the Hope of Pardon. And, 
 in this Verfe, he gives a general Defcription of the State of a Jew in Servitude 
 to Sin, while under the Law -, v.'hich State and Verfe, he comments upon from 
 V. 7. to the End of the Chapter. 
 
 Mr. Lccke thinks, when ije were in the Fkfh, fignifies, when we underftood 
 the Law in a literal Senfe, and did not fee its fpiritual Meaning. But this, I ap- 
 prehend, doth not fo well agree with the Drift of the Apoftlt's Difcourfe •■, 
 which has Relation, not to the Errors of their Judgment, but to the Power of 
 Sin in their Hearts, and the Condemnation to which, by the Law, it fubjefted 
 them. Befides, to be in the Flefl), is ufed no where, but in the next Chapter, 
 (V. 8.; and there it manifeftly, as I judge, fignifies the fame Thing, as to be 
 tarnally minded, to be, or live after the Fleflj, V. 5, 6, 7, 13. 
 
 Bring forth Fruit unto Death.'] This is oppofed to bringing forth Fruit unto God, the 
 only Author of Life. And therefore, the Fruit, the Gofpel produces, is liv- 
 ing, and (ball live for ever. But the Fruit of Sin, under the Law, is, as I may 
 iky, §iill-horn •, is Fruit unto Death, or everlafling Delxruiflion. 
 
 V. 6. But 
 
NOTES upon ROMANS. 307 
 
 Chap.VU. 
 
 V. 6. But NOiy} that is, under the Gofpel. So now is frequently ufed, Rom. 'L^^'^-'-vJ 
 iii. 21. — V. 9, II. — vi. 19, 21, 22. — viii. I. — xi. 30, 31. — xvi. 26. V. 6. 
 2 Cor. V. 16. — vi. 2. Gal. ii. 20. — iv. 9, 29. Ephef. ii. 13. — iii. 5, 10. 
 — V. 8. Col. i. 21, 26. — iii. 8. 2'Tim.i. 10. Heb. ly.. 2^, z6. i Pel. 1.12. 
 — ii. 10, 25. — iii. 21. This (hould be well obkrved ; for it may prove a 
 Key to thofe, and perhaps feme other, Texts. However, here, as the Apoflle 
 had given in the foregoing Verfe, a fummary Account of the State of a Sinner 
 under the Law, he gives us in this Verfe a fummary Defcription of the Nature 
 and Defign of the Gofpel ; and this he refumes, and comments upon, Chap. 
 viii. I. — xii. 
 
 Now we are delivered from the Law, that being dead wherein ive ivere held,] How 
 far is the Law aboliflied ? Totally ? Anfwer, No. The Law is aboliflied only in 
 three Refpecls •, 
 
 1. As it was a Polity. God was the King of the 7^'^''/-' Nation, as much 
 as any Men are the Kings and Governours of other Nations. And, as the King 
 of the JewiJJ} Nation, God delivered the Law unto them. By this Means Re- 
 ligion was incorporated into their Civil Government ; and their PoHty was re- 
 ligious, and their Religion political. But in this Refpeft the Law, to us Chri- 
 ftians, is quite abolifhed -, Religion, under the Gofpel, is fer upon its original 
 Bottom, and (lands entirely independent of all Civil Government, quite exempt 
 from the Authority and Jurifdidion of the Civil Magiltrate. 
 
 2. The Law is alfo abolifhed, as it was a Difpenfation of Types and Figures j 
 wherein, under earthly Emblems, external Rites and Ceremonies, either moral 
 Duties, or the good Things that were to come under the Gofpel, were iha- 
 dowed and reprefented •, the Divine Wifdom judging this, in thofe Times, a 
 proper Mean of Inflrudion. But nozv, this Veil is done away, and we all with 
 open Face as in a Glafs behold the Glory of the Lord. 
 
 3. The Law, as it was the Minijlration of Death, and fubjedled the Tranf- 
 greflbrs of it to the Curfe, and to Condemnation, without affording any Hope 
 or Remedy, is alfo happily abolifhed. 
 
 But on the other hand •, the Law of Mofes is not abolifned, 
 1. As it contains the moral Law, or Law of Nature, For as fuch it mufl fland 
 under every Difpenfation, the Gofpel as well as any other, in its full Force and Ex- 
 tent; that is, requiring, and obliging us, (fo far as our Capacities reach) toperteft, 
 finlefs Obedience. For God can never require imperfeft Obedience •, or by his holy 
 Law allow us to be guilty of any one Sin, how fmall foever. And if the Law, asfl 
 Rule of Duty, were in any Refpeft abohfhed -, then we might in fome Refpects 
 tranfgrefs the Law, and yet not be guilty of Sin. The moral Law, or Law of 
 Nature is the Truth, everlafting, unchangeable, and therefore, as fuch, can 
 never be abrogated. On the contrary, " Our Lord Jefus Chrifl has promul- 
 " gated it anew.under the Gofpel, fuller and clearer than it was in the Mofaical 
 " Conftitution, or any where elfe \ having made the Knowledge of it more 
 " cafy and certain than it was before : So that the Subjects of his Kingdom, 
 '* whereof this is now the Law, can be in no Doubt about their Duty, if they 
 " will but read and confider the Rules of Morality, which our Lord and his 
 " Apoftles have delivered in very plain Words, in the holy Scriptures of the 
 *' New Teftament." As Mr. Locke very well faith in his excellent Note upon 
 R r 2 Ephtf 
 
3o8 NOTES upon ROMANS. 
 
 Chap. VII. Ephef. ii. 15. And having added to its Precepts the Sanftion of his own Divine 
 ^-^'''V~v_^ Authority, and the powerful and attraiTlive Motives of the Love of God, and 
 
 ^ • °- of his own Love to Mankind, and the brighteft Hopes and Profpeds of eternal 
 
 Life, he has hereby inforced and fecured the Obfervance of it infinitely beyond 
 any thing the wifeft Philofophers (Socrates^ Plato, &c.). ever could find in the Law 
 of Nature; and far beyond any Thing plainly and exprefsly offered in the Mojai- 
 cal Conrtitution. 
 
 ('2.) Nor was the Law of Alofes, confidered as Political or Ritual, direcfly re- 
 pealed to the Jezvijh Nation, as fuch. This Mr. Locke has clearly explained in 
 the juft now mentioned Note. Under the Jewifh OEconomy, the Law of 
 Mofes, with all its Rites and political Inftitutes, was the Law of the People and 
 Kingdom of God in the World, and, at that Time, none could belong to his 
 vifible Kingdom, who did not obferve thofe Rites and Inflitutes. But when 
 God transferr'd this Kingdom into the Hands of the Mefftah, and admitted, and 
 incorporated other Nations, as well as the Jews, into it, in a Way quite differ- 
 ent from the Law of Ordinances, given by Mofes \ namely, by Faith in Jefui 
 Chrijl; then Faith in Jefiu Chyiji, and Obedience to the Gofpel, became the 
 Law, and the only Law, of the People and Kingdom of God. Thus the Ordi- 
 cances of the Law of Mofes were fet afide -, not by a formal, diredl Repeal ; 
 but by ceafingto be the Law of the Kingdom of God, after it was transferred 
 into the Hands of theMeJfiah. Confequently, this did not make the Obfervance 
 of thofe Ordinances unlawful to the ^^xc^-f, as they were the Laws and Ordinances 
 of their Country, incorporated into their Civil Conflitution. A Jezv might law- 
 fully be circumciied after the Manner of Mcfes, if he thought fit, as it was a 
 Law belonging to his own Country. But, if he was circumcifed, or taught, or 
 conffrained any of the Gentiles to be circumcifed, in order to bejuftified ; that is, 
 pardoned and intitled to the Privileges of God's peculiar Kingdom and People, 
 he was guilty of a great Miftake. Seeing Faith in Cbriff, and SubmifTion to the 
 l^av^s of the Gofpel, was, and is, the only Condition of an Inrereft in the Pri- 
 vileges of God's Kingdom, and not the Law of Mofes. Had St. Peter ohierved 
 the I,aw of Mofes himfelf, Paul would not have blamed him for that ; Gal. ii. 1 1. 
 What he blamed him for, was his acfting, as if the Gentiles were obliged to live 
 as do the Jews, in order to their being the People of God, and Partakers of the 
 BlefTings and Honours of his Kingdom. 
 
 (3.) Nor is the Law, as it is the MimHration of Death, fo abolifned, as never 
 more to be in Force. It is indeed fo far abolifiied, thro' the Mercy of the 
 Lawgiver, that altho' a Man does tranfgrefs, yet is he not, at prefent, fubjedl- 
 ed for his TranfgrefTions to final Wrath and Condemnation •, (tho' he may, at 
 prefent, be fo far involved in Guilt, as to be NIGH unto Curfing, Heb. vi. 8.) 
 but is allowed the Favour of Repentance and Pardon : And, if he continues fin- 
 cerely obedient, is fare of eternal Life; and fhall never come into Condemna- 
 tion, or under the Power of the Law, for any of his paft Tranfgreflions. This 
 demonffrates, that no Man, in this World, is under Law, the Covenant of 
 Works, or the broken Law of Works. For if we were now, at any Time, under 
 the broken Lav/ of Works, then fhould we be in a State of final and eternal 
 Damnation, without Hope, or Remedy : Becaufe there now remains NO 
 MORE Sacrifice for Sins, Heb. x. 26. But it is one firll and grand Principle of 
 the Golpcl, that we are not under the Law, but under Grace, Rom.xi. 14. 
 The Law is, at prefent, fet afide, or fufpended ; and every Sinner is at Liberty, 
 
 and 
 
NOTES upon ROMANS. 309 
 
 and by the Goodnefs of God is invired, to return, and be faved. Now is theCnAvNll. 
 accepted Time, n-w is the Bay of Snkation, in which notwithftanding our Sins, <.,./^v-v_> 
 God, when we come unto him, will hear and help us, 2 Cor. vi. 2. But if we ^ • 6, 7. 
 continue impenitent, and fi;ia!!y defpife the Riches of Gofih Goodnefs, Forbearance 
 and Long-fuffering, then we treafure up unto ourfelves Wrath againfl the Day of fFrath, 
 the Diy of Judgment, whtn the Law will recover its full Strength, and the im- 
 penitent Sinner SHALL DIE. For Heb. ii. 3, if the Wordfpoken by Angels ivas 
 Jledfaf, and every Tranf^rejfon and Difobedience received a jufl Recompence of Reward; 
 howfhall we [Chriftians] efcape, if -we negleSi fo great Salvation ? Heb. x. 26, 27, 
 28, 29, For if rjoe fin willfulh, after we have received the Know/edge of the Tmthy 
 there remains 7to more Sacrifice for Sins, but a fearful looking for of Judgment, and fieiy 
 Indignation, which fhall devour the AJ/verfaries, &c. Heb. xii. 25, See then that ye 
 refufe not him that fpeaketh, now in the Day of Grace : For, if they efcaped not zvho 
 refufed him that fpake on Earth, much more fhall not we efcape, if we turn away from 
 him that fpeaketh from Heaven. Agreeably to this, the Apoftle pronounces the 
 Anathema, or Curfe, of the Law, upon the Man who lovelb not the Lord Jefus 
 Chrijl ; that is, who is a profefTed, but not an upright Chrijlian, i Cor. xvi. 22. 
 But then, by adding Maran-atba, [the Lord comes] he points at the Coming 
 of our Lord, the Time when all the impenitently Wicked (hall come under the 
 Curfe of the Lav/. For, as he aflfures the Romans, Chap. vhi. 13, If vie live af- 
 ter the Fhfh we fhall die ; iJAXKiii aT<^vMKuv, fhall die hereafter ; namely,, in the Day 
 of Wrath. 
 
 Thus we are to conceive of the Death, or abolifhing of the Law; remem^ 
 bering that it was properly abolifhed, in any Senfe, only to the Jews: For the 
 Gentiles were not under it. And therefore it cannot be faid to be abolifhed to 
 them, otherwife than as they were brought into the Church when this fevere 
 School-mafter was removed out of it, and as it was removed partly in their 
 Favour. 
 
 V. 7. 1 had not known Sin'' I. Here Mr. Locke very juRly remarks ; That " the 
 " Skill St. Paul ufes in dextroufly avoiding, as much as poffible, the giving Of- 
 " fence to the Jews is very vifible in the Word, I, in this Place. In the Begin- 
 ♦« ning of the Chapter, where he mentions their Knowledge in the Law, and 
 «' hysTe. In the 4th Verfe, he joins himfclf with them, and [a.yslFe. But 
 " here, and fo on to the End of the Chapter, where he reprefents the Power of 
 " Sin [among the Jews] and the Inability of their Law to fubdue it, he leaves 
 " them [as it were] out, and fpeaks altogether in the firft Perfon •, tho', it is 
 " plain, he means all thofe who were under the Law." SoChap. iu.y, he ufeth 
 the fingular Pronoun /, ['j;hy am I Judged as a Sinner ?jv/hcn he evidently means 
 the whole Body of the unbelieving Jews. 
 
 And we may here obl'erve another Stroke of honefl Art, which feems to me 
 ftill more mafterly. And that is, his demonftrating the InfufEciency of the 
 Law, under Colour of vindicating it. He knew the Jew vvould take Fire at 
 the leafl- Refleftion upon the Law, which he held in the higheft Veneration. 
 And therefore he very naturally introduces him catching at that Expredion, 
 F. 5. The Motions of Sin which were, or fubHfted, noiwithflanding the Law. What, 
 fays he, do you vilify the Law, by charging it with favouring Sin ? By no 
 Means, anfwers the Apoftle, I am very far from charging the Law with fa- 
 vouring Sin ; the Law is holy, and the Commandment ho'y, and jufl ana good, V. 12. 
 Thus he writes in Vindication of the Law, and yet at the fame Tinae (hews, 
 
 I. TJiat 
 
310 NOTES upon ROMANS. 
 
 Chap.VII.k. Tlut the Law requires the moft excenfive Obedience, difcovering Sin in ail 
 t .^--—v^; its moft fecret and remoteft Branches, V. 7. — 2, That it gives Sin a deadly 
 V. 7, S. Force, fubjedting every Trar.fgreffion to the Penalty of Death, V. 8 — 14. And 
 yet, 3. Supplies neither Help nor Hope to the Sinner, but leaves him under the 
 Power of Sin, and the Sentence of Death, F. 14. to the End cf the Chapter, 
 This, I think, is the moft ingenious Turn of Writing I ever met witii. We 
 have another Inftance of the fame Sort, Chap. xiii. 1 — 7, 
 
 V. S. I CANNOT find any Commentators who have given the true Senfe of 
 this and the nth Verle. They have all miftaken the Signification of a^off/.!», 
 rendering it Occafion, when it really fignifies Force, Advantage. Take notice ; 
 in thofe four Verfes, (namely, V. 8 — 11.) the Apoftle comments upon, or 
 ho-.vever explains, thofe Words (i Cor. xv. c,6.) The Sting of Death is Sin; and 
 the Strength of Sin is the Law: And thofe alfo {Rom. v. 13.J <?■« is ml imputed when 
 Law is not in being. Death, in a figurative Way of fpeaking, is reprefented as 
 armed with a dreadful Sting. That Sting is SIN. Bjt Death would have no 
 Power to thruft that Sting into the Sinner's Heart, were it not for the Law of 
 God, condemning him to Death. For did not the Law, or Confticution of 
 the Lawgiver, condemn him to Death, he might notwithdanding hisSin, live 
 for ever -, becaufe his Sin might, from Time to Time, be pafjed over. There- 
 fore the Law is the Force, by which the terrible Sting is plunged into the Sin- 
 ner's Vitals. For, (V. 8.) Without the Law; Sin, the Sting of Death, is itfelf 
 dead, and quite unable to flay the Sinner. Hence it i?, that the Jezv (V. 9.) 
 -was alive without Law once, yu^ti w^/x, when Law was fet cfide \ namely, before the 
 giving of the Law at Mount Sinai : For before the giving of the Law, or 
 the Swai Covenant, he was, for the Space of four hundred and thirty Years 
 under the Jbrahamic Covenant, or the Covenant of Grace by itfelf, {Gal. iii. 16, 
 17.) without having the Law fubfifting at the fame Time. For, from the Time 
 Aiam finned and broke the Law, the Law was not re-enafled, till it was given 
 by Mofes ; as appears from Ro7n. v. 13, 14. The Jew was then alive, becaufe he 
 was not then under the Law, fubjefting him to Death for every TranfgrefTion. 
 For {Ror/i. v. 13.) Sin is not imputed unto Death, when Law is not in being. But, 
 when the Commandment came [with the Penalty of Death annexed,] Sm revived, 
 and the few died. Then the Sting of Death acquired Life, and the Jew, upon 
 the firft Tranfgreffion, was dead in Law. This Sin, the Sting of Death, re- 
 ceived Force, or Advantage to deftroy by the Commandment, V. 8, 11. And, 
 whereas it works Concupifcence in all Men, and deceives all Men, it wrought Con- 
 cupifcence in the Jew, and deceived him, under this fingular and extraordinary 
 Circumftance, of having received a deftruftive Power from the Law ; and lo 
 rendered him a dead Man in Law. Which was not the Cafe of the reft of 
 Mankind ; who then were, (as they had always been from the Time of that 
 Promife, Gen. iii. 15,) under the general Covenant of Grace, given firft to 
 Adam, and afterwards to Noah. 
 
 Apofixm S'i x^Q^vaa,, Sin hxving received Force by the Commandment ?\^ In thofe 
 Words having received Force, lies the Strefs of the Apoftle's Affirmation ; becaufe 
 he adds. For without Law Sin is dead ; which is manifeftly giving the Reafon of 
 Sin's receiving a deftrudlive Force by the Commandment, or the Law. 
 
 El- e/xo/, ;;; iV/£,] is emphatical. In ME, diftinguifhed from other Men who 
 were not under the Law. 
 
 V. iz.Was 
 
NOTES upon ROMANS. 311 
 
 Chap. VII. 
 
 "V. 13. Was then that which is good, &c.J This is an exaft Tranflation of the '-^■'^/'^vJ 
 Text, according to the Order ot" the Words in the Greek. Whence it is ma- ^^- i3> ^4» 
 nifeft, that the Apoftle here affigns the Reafon why the Law was given to the 'S- 
 Jews, not only as a Rule of Action, but alio with the Penalty of Death annexed. 
 The Reafon was, not to deftroy the Jew, but to difcover the true Demerit of 
 Sin; that it might appear to the Sinner's Confcience, as an exceeding hateful 
 and deadly Evil. And indeed the Law fhould anfwer the fame End to us now. 
 Tho' we are not under it; yet we fhould from thence learn the heinous Nature 
 of Guilt, that we may dread Iniquity, and be thankful to God for Grace, and 
 the Benefit of Pardon. 
 
 ivtt (fxw, that Sin might appear'] This might have been rendered, fo that Sin 
 appears. See Note upon Rom. iii. 19. 
 
 V. 14. / am carnal] The Apoftle is here demonflrating the Infufficiency of the 
 Law in Oppofition to the Gojpel. Bur if by / he means himfelf, or any other 
 Perfon, that had embraced the Gofpel ; then his Argument would prove the 
 Infufficiency of the Gofpel, as well as of the Law. But that he doth not in 
 this Chapter fpeak of himfelf, or of any Man in a regenerate State, I have 
 Ihewn at large. Scrip. Doc. Orig. Sin, p. 200, i^c. 
 
 Sold under Sin] Szt [12 [[in the Note.] 
 
 V. 15. That which I do 1 allow not] From Verfe 7th to this Verfe the Apoftle de- 
 notes thtjewin the Eejh by a fingle /. Here he divides that / into two /'s, w 
 figurative Perfons, reprefenting two different, and oppofite Principles, which 
 were in him. The one /, or Principle, alTents to the Law as good, and wills 
 and choofes what the other doth not prafiife, V. 16. This Principle he exprefsly 
 tells us, V. 22, is the inward Man, the Law of the Mind., V. 23, the Mind, V. 24, 
 or rational Faculty : For he could find no ox]\tx inward Man, ox Law of the 
 JVEnd, but the rational F.\culty, in a Perfon who was in the Flefl), and fold 
 under Sin, or in Servitude to Sin. The other /, or Principle, tranfgrL'fles the 
 Law, V. 23, and doth thole Things which the former Principle allows not, V. 
 1 5. And this Principle he exprefsly tells us, V. j S, is the Flefh ; the Lav: in the 
 Members, or fenfual Appetite, V. 23 ; and he concludes in the laft Verle, that 
 thefe two Principles were confiftent with each other. Therefore it is evident ; 
 that thofe two Principles, refiding and counteracting each other in the fame Per- 
 fon, are Reason and Lu:.t, or Sin thai dwells in us. And it is very eafy to di- 
 ftinguilli thofe two /'s, or Principles, in every Part of this elegant Defcription of 
 Iniquity, or the Habits of Lull, domineering over the Light and Remon- 
 flrances of Reafon. For Inftance, V. 1 7, Now then it is no more I that do it, but 
 Stn that dwelUth, or reigns, in me. The /, he fpeaks of here, is oppofcd to in- 
 dwelling, or governing Sin -, and therefore plainly denotes the Principle of Rea- 
 fon, the inward Man, or L:?w of the Mnd. 
 
 These two different Principles he calls the one FLESH, the other 5P/- 
 RIT, Gal. V. 16, 17. Where he fpeaks of their Contrariety in the fame 
 Manner, as he doth here. 
 
 And we may give a probable Reafon why the Apoftle dwells fo long upon 
 the Struggle and Oppofition between thofe two Principles. It is, I fuppofe, to 
 anfwer a t.icit, but very obvious, Objection. The Jew would alledge •, *' Bat 
 " the Law is holy and fpiritual ; and I aflent to it as good, as a right Rule of 
 
 " Action, 
 
NOTES upon ROMANS, 
 
 Adion, that ought to be obferved i yea, 1 efteem it highly, lgloryzv\di reft 
 in it, convinced of its Truth and Excellency. And is not this enough 'to 
 I " conftitute the Law a Tufficient Principle of Sandlification ?" The Apoftle an- 
 fwers, No. Wickednefs is confiftent with a Senfe of Truth. A Man mayaflent 
 to the befi: Rule of Adtion, and yet ftill be under the Dominion of Luft and Sin, 
 from which nothing can deliver him effedlually, but a Principle and Power com- 
 municated from the Fountain of Life. 
 
 That Kjuhich I do I allow not, &c.] A Heathen Poet gives us a like Dsfcrlption of 
 the Combat between Reafon and Paffion. 
 
 Sed trahit i nvi t a m ncra vis •, aliurqiie Cu p i do, 
 Mens alitid fuadet . Y iduo meliora proso que : 
 Deter tor a sequor. 
 
 My /?£ /^ 5 OiV this, my P.:/5 5 70 ATthat perfuades. 
 I 5££theRight, and I JP PROVE it too, 
 CONDEMNihQ Wrong, —and yet the Wrong PURSUE. 
 
 And, I fuppofe, it is with Reference to this Struggle and Contrafl:, that St. 
 James reprefents wicked Perfons under the Charader of double-minded. Jam. iv. 8. 
 
 V. 17. Sin that dwelleth in me,'] that is, reigns in me. So God is faid to d-well 
 among tht Jfraelites, as their King and Governour. ExoJ.xxv. 8. — xxix. 45, 
 46. Num. XXXV. 34. Ezek. xliii. 7, 9. Zech. ii. 10, 11. [32] Dwell, here, and 
 F. 20, hath the fame Senfe, in the Language of the Jew ; as, reign, or have 
 Dominronover, in the Language of the Gentile, Chap. vi. 12, 13, 14. 
 
 V. 25. I thank God thro' our Lord Jefus Chri/l] Mr. Locke, I conceive very truly, 
 reads here, the Grace of God thro' our Lord 'Jefus Chrifl ; which reading is Jbpport- 
 ed by the Vulgar, and fome Greek Manufcripts. Certainly it makes the beft 
 Senfe, in anfwer to the Queftion, Who fhall deliver me ? Anfw. The Grace of God 
 thro' Jefus Chrifl. And thus GRACE, or Favour, may be confideredasa Per- 
 fon, or Deliverer; in the fame Manner as SIN is confidered as a Perfon, or 
 Delfroyer. 
 
 But I cannot agree with Mr. Locke, that, fo then, with the Mind I myfelf ferve 
 the Law of God, hut with the Flefh the Lavo of Sin, is to be underftood of St. Paul, 
 or any other good Chriftian. Becaufe, apaw fhews, it is the grand Inference 
 from the whole preceding Difcourfe. AvT^iya may well be rendered, the fame L 
 As if he had faid. The fame Perfon may find in himfelf two oppofite Princi- 
 ples, the one fubfcribing to, and approving the Law of God ; and the other, 
 notwithftanding, bringing him into Captivity to Sin. Serving iht Law of God \s 
 not a-ftronger Expreffion, than hating Sin, V. 15, and delighting in the Law of 
 God, V. 22. But thofe Expreffions are applied to the Jew in the Flefh, or en- 
 flaved with Sin ; confequently, fo mzy frving the Law of God. But, Jerving with 
 the Fhfuhe Law of Sin, cannot well be applied to a true Chriftian, or fuch a one 
 as Paul was ; bcraufe he walketb not after the FlefJj, but after the Spirit ; and is 7nade 
 free hoih from tbe Law of Sin in his Members, and from Death, the Confequent of 
 Sin, Chap. viii. 1.2. Note ; Serving, and delighting in, the Law are proper- 
 ty 
 
NOTES>;^^;^ ROMANS. 313 
 
 ly enough ufed in the Cafe of a wicked J e-w. For how little foever his Life was Chap. 
 conformed to the Law of God, he would, notwithftanding, G LO RT'm'iX.^ and VIII. 
 profefs a high Efteem for it, Chap. ii. 17 — 24. V->^W., 
 
 CHAP. VIII. 
 
 NOTES. 
 
 V. I. 'There is now] Now; that is, under xhe Gofpel. This carries our 
 Thoughts back to Fer. 6, of the foregoing Chapter -, which Verfe the Apoftle 
 comments upon in the eleven firft Verfes of this Chapter. And thofe Verfes 
 fhew the Chrisiian Jcju how he is obliged under the Gofpel to Sandlity of Life ; 
 and correfpond to the eleven firft Verfes of the fixth Chapter, where he Ihews 
 the fame Thing to the Geiitile-ChrifiiMU . 
 
 No Condemnation, aJ'iv :<A}co!p,i^x,''i no Manner of Condemnation. Conformably to 
 the Subjedt the Apoftle is difcourfing upon, this muft be underftood in an exten- 
 five Senfe ; fo as to include not only a Difcharge from the Condemnation of the 
 Law, but alfo a Deliverance from the Slavery of Sin. 
 
 ni>ivy.x. Spirit, certainly is not ufed in the fame Senfe throughout this Chapter. 
 F. 10, 16, it fignifies the Spirit of our Mind, (as Jils v'n. ^g. — xvii. 16. 
 — xviii. 5, 25. Rom.'i. 9. — xii. ii. Gal. v. 17.) the fupreme Part of our 
 Conftitution, or the Principle of Reafon, by which we difcern, approve and 
 choofe the Truth. And thus it anfwers toN« in the foregoing Chapter, F. 25. 
 But-^. 9, II, 16, 26, 27, it fignifies that heavenly Being or Agent, which is 
 commonly called the Holy Ghoft, poured out upon the Apoftles, and fent to en- 
 lighten and fa.ndify thofe who choofe to hve foberly, righteoufly and godly. In 
 the other Places of this Chapter the Senfe is not fo evident and certain. How- 
 ever I have there given the Senfe of it to the beft of my Judgment. For (as the 
 Spirit is varioufly ufed in the Scripture) I have not Leifure, at prefent, to collect 
 and fettle the Senfe of all the Places where it occurs. 
 
 "J^jere is nozv no Condemnation to them that are in Chrijl Jefus — who 'd-alk — after the 
 Spirit.l The fime Thing the Apoftle, I conceive, affirms. Gal. v. 18. But if ye 
 he led by the Spirit, ye are not under the Laze ; that is to fey. Ye are quite difcharged 
 from the Condemnation of the Law, and fhall live eternally. 
 
 V. ^. What the Law coidd not do, &c.] God, the merciful Lawgiver, has done 
 what the Law could not do. And what has God done ? God has condemned, or 
 deftroyed. Sin in theFleflj, fo that it fhalf not reign in our mortal Body. There- 
 fore, this is the Thing the Law could not do. (The Law prefcribed the moft 
 perfect Rules of Holinefs ; but gave no Spirit, no Life, promifed no Help or 
 Affiftance to the enflaved Sinner, ftruggling under the Dominion of Luft.) How 
 has God done this? 'Qy fendnig his Son in the Likenefs of finful Flefj, about the Affair 
 of Sin ; that is, to deliver and redeem us from all Iniquity. About Sin, or an Ac- 
 count of Sin, has Refpeft to the Whole of what C/.tz/? hcsdone to free us from 
 S f Sin, 
 
NOTES upo?t ROMANS. 
 
 Sin, by making Atonement for it, and fupplying his Spirit, "Word, and all pro- 
 per Means and Motives to deliver us from its reigning Power. 
 
 But bad not the Jews^ before Chrijl came, the AfTidances of the Spirit, and 
 fufficient Means and Motives to deliver them from the Power of Sin ? A'jf. Cer- 
 tainly they had ; as appears particularly from the Plalms and Prophtiic Writings, 
 Pfal.W.'j — 12. — cxix. 53, 37, 66, 68, 73, tfc. — cxliii. 10. Ifd.'i. 17 — 
 20. Ezek.xxxm. 11. Yea, all Mankind, fince the Promife, Gt72. iii. 15, in 
 all Ages, and Parts of the "World have been, and ftill are under GRACE ; 
 Grace founded upon the Redemption that is in Chrift ; and therefore, always 
 had, and ftill have the Benefit of Divine AfTiftance ; however they may have 
 negleded or abufed it. But the A])oftle is here confidering the Affiftances we 
 enjoy under the then newly erefted Difpenfuion of the Gofpel (which in Means 
 and Motives far exceeds all oth?i-s,) and with particular Regard to the Jew, and 
 upon a Comparifon with the Law, in which he refted for every Thing, to fliew 
 the Preference of the Gofpel to mere Law •, as appears from the foregoing Chap- 
 ter, where he at large Ibews the Jeu: the Infufficiency of mere Law, or a Rule 
 of Duty, to deliver a Man from the Habits of "Vice. Tho' the Inflruftions 
 here given to the j£iv, concerning the fuperior Advantages of the Gofpel for 
 Sanftification, would be of Ufe to the Gentile Convert -, as his Difcourfe to the 
 Gentile, Chap. "VI. concerning our Obligations to Holintfs, would be of Service 
 to the Jew •, fo far as either fliould need Inftruflion upon thole Heads. 
 
 And for Sin ■yn^i aiJ.cLfT.a.f\ This is cominonly underftood to be a Sin-Offering ; 
 and Dr. IVkilhy, upon the Place, tells us, that this Phrafe in the Old Teltament 
 is the ufual Phrafe for a Sin-Offering. And fo it is when joined with a Bullock, 
 Lamb, Gcat, Dove, &c. (cither cxprefTed or underftood) appointed by the Law 
 for a Sin-Offering. Bat it's proper and natural Senfe is, about, concerning, in Rela- 
 tion to, or on Account of Sin. And a Bullock {Trifi ccuct^TMi) on Account of Sin, denotes 
 the End and Dcfign for which it was to be offered -, which 0/"«7K|- being fup- 
 pofed and underftood, it is rightly enough rendered a Bullock for a Sin-Offering. 
 But Offering here is not the Thing to which ■^sf aixafj.a; has Relation ; but to 
 God's fending his Son. Godfent his Son ^5?i ay.ccfjixi, for Sin, about Sin, on Account cf 
 Sin. And therefore, I doubt not, it has Relation to all that ChriH has done to 
 deliver us both from the condemning and reigrring Power of Sin •, that v,'e might 
 be freed from the Guilt of Sin ; and that the Body of Sin might be dejiroyed., 
 Chap. vi. 6. > 
 
 "V. 4. That the Righteoufnef {^ty.aie>[xx) of the Larv.] A.miscua. Righteoufnefs here, I 
 apprehend, is ufed in the inoft extcnfive Senfe, and may fignify both moral 
 Righteoufneft, and the Confequence of it, S.ilvation, as Chap. v. 16. 
 
 That the Righteoufnefs of the Law might be fulfilled in us, who walk not after the 
 Flefl?, but after the Spirit. "] The Gofpel frees thofe from Sin who choofe to be 
 free -, which was more than the Law, meer Law, could do. L'JW neither 
 grants Pardon, nor fupplics Help. But yet, the Gofpel doth not free thofe 
 from Sin, who wickedly choofe to remain under the Dominion of it. For a 
 willing Slave, determined to continue in Servitude, who can free? The Apoftle 
 demonftrates, in the four next "Verfes, that under any Dilpenfation, fuch as con- 
 tinue impenitently in a fenfual Life muft perifh. And he infifts fo particularly 
 upon this, probably, either to prevent a Miftake ; for fome might be fo weak 
 as to imagine, that a meer Profeffion of Chriftianity, would fecure them from 
 
 the 
 
NOTES upo^i ROMANS. 315 
 
 the Power of Sin : Or to obviate an Objeftion the Jew might be ready to make. Chap. 
 He might alledge ; " But there are wicked Men under the Gofpel, as well as VIII. 
 " under the Law." The Apoftle anfwers •, " Men who choofe to continue '-->^v-^vJ 
 " under the Power of Sin and Luft, according to the true Nature of Things, v . 5, 6, 7, 
 *' muft perifli under every Difpenfation. God provides proper Means under S> 9> ^^^ 
 " the Gofpel to deliver them from a wicked Life, and to bring them to true 
 " Holinefs •, but he cannot force them to be holy, nor love them if they are 
 " wicked." 
 
 V, 5, 6, 7, 8.] These four Verfes may pals for a Comment upon Gal. v. 17. 
 
 V. 6.] See Gal. vi. -8. 
 
 V. 7. Becaufi the minding of the Flejh is, Enmity againjl God."] Parallel to this, i Cor. 
 if. 14. The animal Man receiveth not the nings of the Spirit of God. 
 
 V. 8. They that are in the Plep.'] That is, faith Mr. Lccke, " they that are un- 
 " der the carnal or literal Difpenlation of the Law." But if, as he rightly faith, 
 this Verfe is a Conclufion drawn from what goes before, what goes before will 
 ;not allow us to underftand, heifig in the FlcfJo, in his Senfe. 
 
 V. 9. But ye are not in the Flefh, hit in the Spirit] The Meaning is not, that 
 this was, in Fadl, their Cafe -, for F. 13, he fuppofeth they might, in Fa6f, live 
 after the FlefJj ; but that they were furnifhed with the moft proper and efficacious 
 Means of being freed from the Prevalency of fieflily Lufts, and of gaining true 
 Purity of Mind. So Chap. vi. 2, 11. How /hall we that are [by our Profeffion] 
 dead to Sin. [244] 
 
 If fo be that the Spirit of God] Or, feeing the Spirit of God divelleth. Ei^jf may 
 here ftand for sTefcTnTe?, as it doth, 2 Thef. i. 6. Ey is often put for st^cTo, Matt. 
 xxiv. 45. Luke xi\. 26, 28. Johnin. 12. — x. 35. — xiii. 14, 32. Rom.vu.. 
 20. Phil. i. 22. Dwell in you] See the Note upon Chap. vii. 17. 
 
 If any Man have not the Spirit of Chrifi] HAVE, I reckon, is here empha- 
 tlcal, and fignifies to retain, fix in the Mind as a Principle, duly improve, i John 
 V. 12. He that hath the Son hath Life. 2 John 9. Whofoever abides not in the 
 DoHrine of Chrifi, hath not God: he that abides in the Bo5irine of ChriSi, he hath 
 the Father and the Son. See the Note upon Rom. xiv. 22. 
 
 V. 10, II. In thofe Verfes the Apoftle defcribes the happy Advantages of 
 thofe who embrace the Faith of the Gofpel, and Jive according to it. i. Their 
 fpiritual Life is fure, and fnall be maintained by the Increafe of Holinefs, 
 Ver. 10. — 2. Their eternal Life is fure, becaufe God will raife them to the 
 Poffeflion of it at the laft Day, Ver. 11. 
 
 V. 10. The Body is dead becaufe of Sin] At' Aixafjiav^ mth reference to Sin. This 
 determines what Sort of Death he is fpeaking of ; namely, a moral Death. As 
 if he had faid. The Body, or the Members thereof, are mortified, as the Power 
 of Luft is deftroyed. A/«, with an Accufative, fignifies with Reference to, or 
 en the Account of, John xi. 15, 42. — xii. 9, 30. Rom. ii. 24. — iii. 25. 
 — iv. 23. — vi. 1^. — viii. 11. 
 
 Sf2 Y.ii.Divelt 
 
NOTES upon ROMANS. 
 
 V. II, Dwell in yoti] See Note upon Chap. vii. 17. 
 
 Shall qnickenyour mortal Bodies'] That is, (hall raife them to eternal Life. Good 
 Men are the Sons of the RefurreSiion, Luke xx. 36, as it introduces them into 
 eternal Life, John vi. 39. 
 
 luoTTOimvi, pall make alive, or Jhall make to live.} That this refers to the Refur- 
 reftion at the lafl: Day I judge for thefe Reafons -, i. Bccaufe the Refurreftion 
 of Chrifl is twice mentioned in this Verfe, as a Pledge of cur king made to live, 
 2. Bccaufe our being made to live is affigned to God as his Aft, on account 
 of our being under the Goverrtment of his holy Spirit, or our being al- 
 ready quickned to a fpiritunl Life of Righteoufnefs. If the Spirit of God dwell, or go- 
 vern, in ycu, God will quicken your mortal Bodies, on c.ccoimt cf bis Spirit that dtvells 
 in you. And therefore the quickning of cur mortal Bodies, or making them to 
 live, cannot mean, as Mr. L'}cke fuppofes in his long Note upon this Verfe, our 
 being quickened to Newnefs of Life, or to a fpiritual Life of Righteoufnefs; which 
 Life it pre-fuppofes, and which the Apoftle had fpoken of in the foregoing 
 Verfe. 
 
 The Revival, or Refurreftion of the Body, is frequently put for our Advance- 
 ment to eternal Life. See Ver. 23. John vi. 39. 
 
 CHAP. VIII. 1 2, to the End. 
 CONTENTS. 
 
 AFTER the Apoftle has diftindlly and feparately {hewn, how th6 
 Affiiir of Sanftification, or Obligation to Piety and Virtue, ftands 
 under the' Gofpe4, both with Regard to Jeivs and Gentiles, it is my 
 Opinion, he here addreffeth himfelf to both conjundly ; and (I.) Draws 
 the general Conclufion from all his Arguments upon this Subjedl, V. 12, 
 
 — (II.) Proves the Validity of their Claim to eternal Life, F. 14 — 17. 
 
 — (in.) And, whereas the Affair of fuffering Perfecution was a great 
 Stumbling- Block to the Jew, and might very much difcouragt the Gen- 
 tile, he int.oducei) it to the beft Advantage, V. \j ; and advances feveral 
 Arguments to fortify their Minds under all Trials; as (1.) That they 
 fufFer'd with Cbriji ; (2.) — In order to be glorified with him, in a Man- 
 ner which will infinitely compenfate any prefent Sufferings, V. 17, 18. 
 
 — (3.) All Mankind are under various Preflures, longing for a better State, 
 V. 19 — 2^. — (4.) The moff eminent Chriflians, diftinguillied by the 
 choiceft Gifts of Heaven, are* in the fame diftreflcd Condition, V. 23. 
 
 — (5.) According to the Pl:;n of the Gofpel, we are to be favtd after a 
 Courfe of Patience, exercifed in a Variety of Trials, V. 24, 25. — (6.) The 
 Spirit of God will fupply Patience to every upright Soul und. r Perfecu- 
 tioo, and Suffering j which will put them into a State highly pleafing to 
 
 God. 
 
NOTES upon ROMANS, 317 
 
 God, V. 26, 27. —(7.) AH Things, even the fevereft Trials, fhall Chap. 
 operate together to accomplifli our Salvation, V. 28. This he proves by VIII. 
 giving us a View of the feveral Steps, the Wifdom and Goodnefs of God ' ^'""''''"*^-' 
 have fettled, in order to perfedl our Salvation, V. 29, 30. Hence he pafles I ^ _:' 
 to (IV.) The Affa\r o£ our Perfeveraf2ce ; concerning -which he concludes iql_2'5 
 from the ^hole of his preceding Arguments ; that, as we are brought in- 
 to a State of Pardon by the free Grace of God, founded upon the Death 
 of Cbri/l, who is now our Agent in Heaven, no poflible Caufe, (fuppo- 
 fing we love God) (hall be able to pervert our Minds j but we {hall be 
 afluredly kept by the Power of God, through Faith, unto eternal Salva- 
 tion, ^.31, ^c. 
 
 NOTES. 
 
 V. 12. Ap« »v is the grand Inference, I reckon, from all that he has been 
 arguing in Relation to Sanftity of Life, both to the Gentiles, Chap. Vlth, and 
 to the Jews, Chap. Vllth and Vlllth to this Verfe. Where, I fuppofe, he 
 begins to addrefs himfelf to both in a Body to the End of the Chapter. 
 
 V. 13. — 2'e JJmU die'] Ui>MTi a.-T-oSma/.tiv'] Te (hall die hereafter -, namely, the 
 fecond Death at the laft Day. The wicked Chriftian is nigh unto the Curfe^ 
 •vohofe End is to be bmited. Heb. vi. 8. 
 
 V. 15. Abba, that is to fay, FATHER]. See [82]. 
 
 V. 16, 17. IFe are the CnihD'B.z-K]. See [S2-f-]. 
 
 V. i-j. And if Children, then Heirs]. See [85]. 
 
 Iffo be that we fi^er with him] Obferve, how prudently the Apoftle advances 
 to the harlh Affair of Suffering. H^ doth not mention it till he had raifed 
 their Thoughts to the highelt Objecl of Joy and Pleafure, the Happinefs and 
 Glory of a Joint-Inheritance with the ever-bleffed Son of God. — IVe are Heirs.,. 
 HdrscfGod, and Joint-Heirs with Chriji : if fo be that v:e fuffer, &c. This, (with 
 the additional Confideration, that ive fuffer with Cbriji, or as he" himfelf fuf- 
 fered, and that our Suffering patiently is the Way to be glorified witb\nm,) would 
 greatly qualify the tranfitory Afflidtions of this World, and difpofe them to at- 
 tend to the other Arguments he had to offer. 
 
 V. 19 — 23. I MUST think it was quite to the Apoflle's Purpofe, in this Place, 
 to point at the common Calamities of Mankind. Cbrijlians ought not to be un- 
 eafy, if they are expofed to Sufferings on Account of Religion : for this World 
 is a State of Suffering and Diilrefs ; and all Mankind are groaning under vari- 
 ous Preffures, and longing for Ibmething better than this prefent State. That 
 the Apofde in thofe Verfcs doth not mean only the Chriftian World, or Crea- 
 tion, feems evident ; Bccaufe i. On you avm ny^iait, that even the Creature itfelf, 
 or even the very Creature, f/oall be delivered, &c. (F. 21.) plainly points at fome- 
 thing different from the Body of Chriftians, and in fome Refped inferior tO' 
 
 them. 
 
3i8 NOTES upon ROMANS. 
 
 Chap. them. For he would never have faid to Cbrijlians, Even the very Sainti fiall be 
 V\\\. delivered, &LC. 2. 'itbe Children of God are d'iQ.ingu\(hed irom the Creature, or the 
 i..>-^.^vJ Creation, V. 21. But the Children of God are Chriftians, V. 16. Therefore, the 
 y. 19, 20. Creature cannot be Chrirtians. 3. He laith, V. 20, The Creature was made fub- 
 jeil to Vanity, not tiillfully, hut thrcugb him 'v.-bo las juhjc^ed the fame in Hope, &c. 
 Now we know of no other fiibjeding the Creature to Vanity, but that Gen. iii. 
 19 ; and that includes all Mankind. 4. na<7A^ -.Oiaif, V. 22, The whole Crea- 
 tion, muft furely comprehend all Mankind, as it doth Markxw'i. 15. Col. i. 23. 
 And that we have no fufficient Ground to extend it further than Mankind, 
 I mean, to the brute Creatures, will appear, if we confider, i. That the fame 
 Phrafe is ufed to fignify all A'lankind, Mark xvi. 15, Go into all the World, and 
 preach the Gofpel Trza-H th kt.ch to every Creature, or to the "whole Creation. Alfo 
 Col. i. 23. 2. No Creature in this World but Man could be fubjcft to Vanity 
 willfully, or not willfully. 3. Whether we underftand the 23d Verfe of Chriftians 
 in general, or of the Apoftles only, we cannot well fuppofe the Apollle would 
 bring either into a Comparilbn with Brutes ; and not only they, but we alfo our- 
 feh-es who have received thefirfl Fruits of the Spirit, &c. 
 
 V. 19. H >*f «tTi!<ctpi/o)c/a T)K KTiTia?, the earnefl Expe£iation of the Creature, or 
 of the Creation, as it is rendered, V. 22.] I have endeavoured to give the 
 Force of [«-T3;c4f icTo </a] earnejl ExpeElation in theParaphrafe. It fignifies a foli- 
 
 citous, anxious Waiting for a Thing, and fo includes a vehement Defire. 
 
 ^ef. But how can all Mankind defire and wait for the Revdation of the Sons of 
 God, or the Glory that fhall be revealed in them, when but a fmall Part of Mankind 
 know any thing of it ? Anf. We know, as the ApolUe fiiith, V. 22, That all 
 Mankind do groan under the Affliftions and PreiTures of this prefent World, 
 fenfible of its Imperfeftion and Vanity, and confequently muft defire fomething 
 better. And although they may not know what that better Thing is, yet the 
 Apoftle knew it. And he fpeaks according to his own Knowledge, and not 
 theirs. He affirms of his own Knowledge what their Expectation would ifTue 
 in. Their earneft Waiting was in Faiff, however they might be ignorant of it, 
 waiting /or the Manifeftation of the Sons of fod. And he proves this, F. 20, 21, 
 as fuppofing the Chriftians, to whom he wrote, might alfo be ignorant of if. 
 Which fhews, that when he affirms, the earneft Defires of Mankind after a 
 Releafe from the Sufferings of this Life, is a Waiting for the Manifeftation of 
 the Sons of God, he fpeaks, not oi^ wha.t Heathens, or even Chrijlians, under- 
 ftood or believed, but of what he himlelf knew and believed to be true. Fur- 
 ther; Dr. IVhitby, upon this Place, juftly obferve?, " That in the facred Diale(5f, 
 " De/ire and ExpeiJalion is afcribed to Creatures in Reference to Things they 
 *' want, and which tend to their Advantage, though they explicitely know no- 
 ♦' thing of them ; thus the Mejfiah, before he came, is called the Defire of all 
 *' Nations, Hag. ii. 7." 
 
 V. 20. The Creature, or Creation, was madefubjc5l to Vanity, ovx ^-^ouaa. not wilU 
 ingly'] that is, not by any willful Acl of their own. ^Kovtn feems here to have 
 the lame Signification as exofcr/ff, willfully, Heb. x. 26. Or as SsAovIaf , 2 Pet. iii. 5. 
 This they are willfully ignorant of. What we render lie not in wait (Exod. xxi. 13.) 
 the Seventy render oxjk txav, not willfully, in Oppofition to prcfumptuoufly in the 
 next Verfe. Thus «»«■* denotes a criminal Choice ; and in a high Senfe too ; 
 
 [carefully 
 
NOTES upon ROMANS. 319 
 
 . [carefully obferve how J)cw(r/<af (lands Heb.x. 26.] namely, a Tranfgreffion fub- Chap. 
 jeding to Wrath. The Creature zcas made fichjeSf to Vanity, not by its own cri- VIII. 
 minal Choice, not hy finning after the Similitude of Adam's 1'ranfgrejftcn, Rom. ^-^'^^'v_> 
 V. 14. V. ?. I, 20, 
 
 But by reafon of him -jsho fubjeSIcd the fame in Hope'] Or through hijn ijoho fuhje5tei, ^S- 
 &c. Here Mr. Locke fuppoles, that he, who lubjecled the Cceature to Vanity, 
 is the Devil ; and that, in Hope, ought to be joined to, iicaits for the Manifef- 
 tation of the Sons of God, V. 19. But when the whole World of Mankind is 
 faid to be fubjcdled to Vanity, mt cf its own Choice, as he allows, furely it can- 
 not refer to their being dra-xn into Sin by the Guile of the Drcil ; for that muft be 
 0/ their o-j.n Choice, or by their own Tranfgreffion ; but to their being fubjeded 
 to Suffering and D;ath by the Will of God, before they were in being ; and 
 therefore, without any Choice, Fault or Demerit of theirs. And though it was 
 in Confequence, or upon Occafion, of Aiam^s Sin ; yet Mam's Sin was not their 
 Sin. Rom. V. 14, Death reigned over them vsho had not finned after the Likenefs of 
 Adam'j Tranfgreffion. Which is to fliy, in other Words, The Creature "juas made 
 
 fubjcSl to Vanity, not •willfully, or by its own Tranfgreffion. For that Place 
 
 {Rom. V. 14.) is parallel to this, and explains it. And as for, in Hope, it is 
 
 plain that, both in Senfe, and Grammar, it (lands beft in Connedion ^\t\\ fiib- 
 
 jeSied. God fubjeded Mankind to Vanity, not finally, but in Hope. Thus it fuits 
 the Senfe well. But if we join it with, '■d.aits, V. 19, it will imply that all Man- 
 kind wait in Ho-pe of: t1ie Glory o{ God. Which I think would be iiiying too 
 much. 
 
 v.. 2 1 . That the Creature itfelf fhall alfo be delivered from the Bcndage of Corruption] 
 The Creature, or Creation, itfelf is all Mankind as well as Chriilians. But this 
 mull be underftood of Mankind, as well as of Chriftians, only fo far as, by 
 anfwering the Ends of their Creation, they are prepared for Immortality, and 
 are not liable for their Wickednefs, to the fecond Death. The Creature, I con- 
 ceive, is Mankind confidered as what they ought to be, according to the Laws 
 of their Creation. And poffibly for this Reafon, the Apoftle chofe to denomi- 
 nate Mankind by the Creature, or the Creation. 
 
 v. 23. And Kot only they, but ourfelves alfo, &c.] I agree with thofe who under- 
 (land this of the Apoftles, for the following Reafons.. 1. axkx y.Ai ccxno-., — kxi 
 «/,crif auToi, but ourfelves alfo, — even we ourfelves, are very emphatical Expraffions, 
 and dired our Thoughts to fome Perfons of Diftindion and Eminence. 2. IVho 
 have received the Firflfruits of the Spirit, is llridly true of the Apoftles only. 
 3. There will be little or no Argument in this Verfe, if it is underftood of the 
 whole Body of Chrifiaiis. It will be only telling them, what is fuppofed to be 
 already known, that they v/ere in a S:ate of Afflidion, waiting for the future 
 Glory. But it is a good Argument, if underftood of the Y\poftles ; and proper- 
 ly enough advanced, after a general Survey of the SafFcrings of Mankind. 
 Look at the World in common, you fee all labouring under Sorrows and Af- 
 fiidions : Look at us Apoftles, who are moft fignally diftinguifhed by the 
 Pledges of God's Love, the miraculous Gifts of the Spirit ; even we are not ex- 
 empted from Sufferings, but it is the Will of God, that even we Ihould remain 
 under thePreffures of Life, and in a State of Expedation. 
 
 Ev:n 
 
27- 
 
 320 NOTES upon ROMANS. ^ 
 
 Chap. Eveti'M oivfclves grone within ourfehes. Sec] He faith the fame Thing of him-, 
 VIII. I'slf' 2 Cor. V. 2. In this we grone earneffly, defiring to be clothed upon with our Houfe 
 X >-v-%^ ) which is from Heaven. 
 V. 24, 26, 
 
 V. 24. Hope that is feen] that is, enjoyed. To See, in Scripture Phrafe, is to 
 enjoy. Job vil 7. — ix. 25. Pfal. 1. 23. Mj/. v. 8. John iii. 36. //f^, xii. 
 14. Rom. viii. 24. i John iii. 2. 
 
 V. 26. n,y*uTO{ /s xrti TO w5V|Ua, Likewife the Spirit alfo] aa-Avraf, likewife, always, 
 in the New Teflament, fignifies in like Manner, or agreeably to what is mentioned 
 j lift before. Mat. xk. 5. — xxi. 30, ^6. — xxv. 17. Mark xn. 21. — xiv. 
 31. La^^ xiii. 3. — xx. 31. — xxii. 20. i Cor. xi. 25. i T/'w. ii. 9. — iii. 
 8, II. — V. 25. Ti'/. ii. 3, 6. Here it may be rendered, agreeably to this 
 [namely, to our being faved by Hope, or in a Courfe of patient Expectation, 
 mentioned in the former Verfe,] the Spirit helps [is ..appointed to help] our In- 
 firmities. 
 
 V. 27. Knoweth what is the Mind] Thu is, has a particular Regard to, ap- 
 proves, favours, and is pleafed with. Gen. xviii. 19. Pfal. i. 6. — xxxi. 7. 
 — cxlii. 4. Jer. i. 5. — xxiv. 5. Anos iii. 2. Nahum i. 7. Hof. xiii, 5. 
 7«'?'- X. 27. 2 77»2. ii. 19. I Joh. iii. i. 
 
 EvTi/fxai'« fTsp «>/»!' ?;?^.to/& Intercejfwn for Saints'] We cannot be fure, that 
 vTTiKvruf-XAvtii in l^he foregoing Verfe, figni'^es any thing more than ivrvf-xavet 
 in this -: Becaufe the Prepofition before the Noun may only be pre- 
 fixed to the Verb •, as defcendere de monte. Eirufx*''*' is alfo ufed, F. ^4.,£hrili 
 makes Intercejfwn for us; ^nd again. Chap. xi. 2. Heb.vn. 25. AS s xxv. 24, 
 where it is rendered, have dealt with me. Thefe are all the Places where we find it 
 in the New Teftament. So far as^ I can fee, the Word properly fignifies, to meet 
 and treat with a Perfon either for, or againjl another. And fo may fignify in general 
 to negotiate, manage, or tranja^ a.n AtFair on the Behalf of others ; not only by In- 
 tercelTion, Intreaty or Supplication in their Favour, but in any other Way, as the 
 Cafe may require. So our Lord, €VTi/f;/aw v-j'.o ri^av^ makes Intercejfwn for us, by 
 negotiating and managing, as our Friend and Ageat, all the Affiiirs pertaining 
 to our Salvation. And he is able to fave us to the uttermoji, becaufe he ever lives, 
 and has all Power given him in Heaven and Earth, as our A^^ent, to fecure to 
 us aJk the glorious Things promifed in the Gofpel. And the Spirit of God 
 makes Intercejfwn for the Saints (in the Text,j not by making Supplication to God 
 on their Behalf, but by direding and qualifying their S.ipplications in a pro- 
 per Manner, by his Agency and Influences upon their Hearts ; which, ac- 
 cording to the Gofpel Scheme, is the peculiar Work and Office of the Holy 
 Spirit. 
 
 How the Spirit qualifies the fecret Groanings of true Chriftians, under the 
 Preflures of Lite, may be feen 2 Cor. v. 2, 3, 4, 5. Which Place Mr. Locke has 
 left in great Obfcurity. Take the Senfe of it thus. V. 2. " For in this we 
 " grone earneftly, defiring to be clothed with that heavenly Body, which we 
 " hope to receive, when this earthly Fabric is diflblved, (V. i.) — V. 3. If fo 
 '■' be we Jhall be found clothed upon, not naked. As if he had faid. But thefe Defires 
 ■*' are founded upon this Suppofition ; that we take due Care to improve our 
 
 " prefent 
 
NOTES upon ROMANS. 321 
 
 " prefent Opportunities, to the fanctifying of our Hearts; that we may, in Chap. 
 
 " the Day of our Lord, be found among thofe who are clothed with immortal VIII. 
 
 " Bodies, and not among the Wicked, in a naked Condition, as being doom- ' ^»'">/^>^ 
 
 " ed to the Second Dearh." [So i Cor. ix. 27. I hep my Body under, — left — V. 27,28. 
 
 iiuben 1 have preached tn others, I myfelf fljould be a Cafl awcy?^ — V. 4. " And we 
 
 «' grone under the PreHures of our prefent State fo fir, that it is not through 
 
 " Impatience of Continuance here, as if we would gladly be rid of Life at any 
 
 " rate -, but through a Dcfire of being clothed with our heavenly immortal 
 
 " Body •, that we may have quite done with Mortality, and m-ay enter upon a 
 
 " happy Life, which fhall never end. V. 5. Now he who has brought us to 
 
 " this Difpofnion of Mind is God ; who, for this End, has given us his Spirit 
 
 " as a Pledge of Immortality, and to difpofe us to a patient Waiting for it." 
 
 Thus their Groanings were doubly qualified, i. By exciting them to prepare for 
 
 Immortality, V. 3. and 2. To expeift it with Patience and Refignation, V. 4. 
 
 What led Mr. Locke into his Miftakes was, i. A Suppofuion that St. Paul 
 believed our Lord's Coming was not far ofF; and that poflTibly it might happen 
 vhile he \Paid'\ was alive; contrary to the Apoitlc's exprefs Declaration at 
 large, 2 Thef. ii. i, &c. 2. That wicked Men have immortal Bodies. But 
 what have the Wicked to do with Immortality, who fhall ^^ punijhed with ever- 
 IciHuig Destruction, 2 I'bef. i. 9 } Immfrtality, Incorruptibility, Aflstvair/a, AySap- 
 «■»«, are never attributed to the Wicked in Scripture, but always to the Righte^ 
 ous alone. 
 
 KaT« 0€3v according to the Will of God.'] So the Spirit directs and qualifies the 
 fecrec Defires of the Saints after Immortality ; therefore God approves the Mind 
 of the Spirit, or thofe Difpofuions which we gain through the Affiftance of the 
 Spirit ; and thus the Love of God to us is fJoed abroad in our Hearts, or afiured to 
 our Hearts, by the Holy Spirit, which was given to the Church, 2 Cor. i. 21, 22. 
 
 V. 28. And -joe know that all Things fJiall work together for good to them thai love 
 God.] I reckon this the feventh Argument the Apoftle has advanced to recon- 
 cile Chriftians to Sufferings. See the Contents. Whatever befalls us, fuppofing 
 we love God, certainly concurs, and tends to compleat our Salvation. 
 
 To them ivho are the Called, tok xXnrc/f] the Invited. The Apoftle never once 
 ufes this ExpreGion in his Arguments, Chap. II, III, IV, V. It is a Metaphor 
 taken from inviting Guefts, or making them welcome, to a Feaft •, and the 
 Word, and Sentiment, would be better underftood if we render ir, invite, ra- 
 ther than, call. For, to call, is never in Englifh applied peculiarly to the Affair 
 of acquainting a Perfon that his Company is defired at an Entertainment •, but 
 either, bid, or invite. We tranflate the Verb Ki0.iu by bid. Mat. xxii. 3, 4. 
 Luke xiv. 7, 8, 10. But, bid, I think is almoft antiquated : Invite to a Feaft, is 
 the common Mode of ExprelTion. Though one cannot well lay afide the Word 
 call, it has been fo long in Ufe. I have therefore rather chofe to join invited to 
 it, as explanatory of its Senfe. 
 
 The Called] See {'j(^]. 
 
 To them who are the Called, or Invited, according to his Purpofe.] This the 
 Apoftle gives as a Proof, that all Things, in our prefent Situation, are appoint- 
 ed, and fhall be over-ruled, for our final and everlafting Happinefs. For, in 
 reading the Verfe, we muft lay a ftrong Emphafis upon, THEM; Thus, Aid 
 we know that all Things ffjall ivork together for good to them that love God, to them 
 T t that 
 
322 NOTES upon ROMANS. 
 
 Chap, that are called acmdinx to his Purpofe. As if he had Taid, " Certainly all Things 
 VIII. " ftiall work together for their Good, for this Reafon, becaufe they are called 
 \ >>-\/-vJ " accordirig to God'.i original Purpofe, firfl: declared to Abraham, Gen. xvii. 4, 
 V. 28, 29, <' — xviii. iS." Thus this Claufe is to be underftood -, and thus it is an Argu- 
 30. ment to prove, that all Things, how afBiftive foever, fl:iall work together for our 
 
 Good. But then it muft be taken in Connexion with our Loving of God, and 
 Obedience to him. AH Things Jhall -work together fcr good to them that IcveGod, to 
 THEM that are the Called according to his Purpcfe. Our being called, or invited, 
 according to God's Purpofe, proves, that all Things fhall work together for our ' 
 Good ; only upon Suppofition, that we love God ; and no otherwife. Our 
 Loving of God, or making a due Improvement of our Calling, is evidently in- 
 ferted, by the Apoftle, as necefiary to make good his Argument. He doth not 
 pretend to prove, that all Things fhall concur to the everlafling Happinefs of 
 ALL that are called, o; invited ; (for many are calUd, who at laft fliall not be 
 among the Chofen, Mat. xx. 16.) but only to thofe of the Called who love God. 
 Our Calling, or Invitation, thus qualified, is the Ground of his Argument, 
 which he profecutes and compleats in the two next Verfes. Our Calling he takes 
 for granted •, as a Thing evident and unqueQionable among all profeflTcd Chri- 
 Jlians. But you will fay. How is^it evident and unqueftionable, that we are 
 called .'' I anfwer. From our being in the vifible Church, and profefTing the 
 Faith of the Gofpel. For always, in the Apoftolic Writings, all that are in the 
 vifible Church, and profefs the Faith of the Gofpel, are numbered among the 
 Called, or Invited. As for effe^ual Calling, it is a Diftindion Divines have in- 
 vented, without any Warrant from Scripture. Our Calling, therefore, is con- 
 fidered by the Apofile, in the Nature of a felf-evident Propofirion, which no 
 body doubts, or denies ; and which, indeed, no Chriftian ought to doubt, or 
 call in Queftion. 
 
 V. 29, 30. In thefe two Verfes, the Apoftle fhews, hoiv our Calling is an Ar- 
 jTument, that all Things fhall work together, to advance our eternal Happi- 
 nefs by Ihewing us the feveral Steps the Wifdom and Goodnefs of God have 
 fettled, in order to compleat our Salvation. In order to this, he firft; gives us, 
 in this Verfe, the Foundation and Finiflxng, or the Beginning and End of the 
 Scheme of our Salvation. For whom God did foreknozv, he alfo did predejlinate, to 
 be ccnformed to the Linage of his Son. To forebwia, here, fignifies to defign before, 
 or at the firfl Forming of the Scheme, to beftow the Favour and Privilege of 
 being God's People upon any Sett of Men, as Rom. xi. 2. This is the Founda- 
 tion, or firft Step, of our Salvation ; namely, the Purpofe and Grace of God, 
 ivhich was given us in Chrifl Jefus, before the World began, 2 Tim. i. 9. Then he 
 knew, or favoured us •, [See firft Note upon V. 27.] and as he knew us then, when 
 the Scheme was laid, and before any Part of it v/as executed, he FOREKNEW 
 us. This is the firft Step of our Salvation. And the End, the Finifliing or 
 Completion of it, is, our Conformity to the Son of God in eternal Glory, V. ly ; 
 which includes, and fuppofes our moral Conformity to him. When God knew 
 us, at the Forming of the Gofpel Scheme, or when he intended to beftow upon 
 us the Favour of being his People, he then deflinated, or defigned, us to be 
 conformed to the Image of his Son ; and, as he deflinated, or determined us, then 
 to this very high Degree of Honour and Happinefs, he PREDESTINATED, 
 
 ferg' 
 
NOTES upon ROMANS, 
 
 fore-difiinatd, or pre-determitied us to it. Thus we are to underfland tlie Founda- 
 tion and i^/«^^/K^ of the Scheme of our Salvation. The Foundation is the Fare- 
 knowledge, or gracious Purpofe of God ; the Finiflnng is our being Joint-Heirs 
 with Chrijt. Now, our Calhng, or Invitation, ftands in Connexion with both^-^Pj 3^' 
 thefe. (i.) It ftands in Conncfrion with God's Fore-knowledge ; and fo it is a 
 true and valid Cai/ing. For we are cal/ed, invited or cJ.'of:n according to the Fcre- 
 knovi'Udge of God the Father, the fupreme Lord and Fountain of all Good -, who 
 may beftovv his BlelTings upon any People, as feems good in his Sight, i Pet. i. 2. 
 Confcquently we have a good Title to the BlcfTings of the Gofpel, to which 
 we are invited. And I agree with Mr. Locke, that the Apolile, in this Part of 
 the Chapter, had his Eye more particularly upon the GcntHe Converts, to 
 fhew them, that their Intereft in the Favour and Love of God, and their 
 future Salvation, ftands upon a folid Bottom. Thus our Calling is connefted 
 with God's Fore-knowledge. (2.) It (lands alfo in Connedion with our being con- 
 formed in Glory to the Son of God. For we are invited by the Go/pel to the obtain- 
 ing of the G'ory of the Lord J ^fits Cbrijl, 2 ThefT. ii. 14. And, fuppofing what the 
 Apoftle fuppofes, l\\it vie. love God, it is certain, from cur being called, that wc 
 (hall be glorified with the Son of God. And fo our Calling proves the Point, 
 that all Things (hall work together tor our Good in our prefent State ; bccaufe 
 it proves, that we are intended for eternal Glory -, as he fhews in the next 
 Vcrfe. 
 
 V. 29. That he might be the First-born atncng many Brethren] See [83.] 
 
 V. 30. Moreover whom he didpredefiinate, them he alfo called: y^ndwhom he called, 
 them he alfo juHified; aftdwhomhejuflified, them he alfo glorified.'] This may well be 
 called the Golden Chain of EleSlion, as it exhibits the Order, and Connexion of 
 the Purpofe of God, concerning our Salvation. Only the feveral Steps of Di- 
 vine Grace are exprelTed -, but that Holinefs, which the Apoftle has been argu- 
 ing for, as elTential to our Salvation, is manifeftly underftood. The not obferv- 
 ing of this has led fomc ChriHians into a very great Error ; as if fome Men, and 
 indeed all that (hall be finally faved, vi&vt fore-known, predeflinated, called, jufii- 
 fied, and glorified, by an abfolute Decree, without Regard to their moral Cha- 
 rader. Which is infallibly a very great Millake. For the Apoftle infifts upon 
 a Charadler all along, from the Beginning of the Chapter. V. i, There is no 
 Condemnation to them who are in Chrift Jefits, who walk not after the Flfh, hut after 
 the Spirit. V. 13, If ye live after the Fie fl:, ye fhall die, &c. The abfolute Ne- 
 cefTity of Flolinels to Salvation is the very Subjedt of his Difcourfe, which he 
 pofitively affirms, and folidly eftablifheth. And, at the very Entrance of his 
 Argument here, he takes care to fettle the Connexion between our Calling, 
 and the Love and Obedience of God, on Purpofe to prevent the Miftake, into 
 which fome have fallen, through great Inattention ; F. 28, All Things fijall work 
 together for good ; to whom? To them that love God, to them that ere called ac- 
 cording to his Purpofe. To them that love God, becaufe they are called according 
 to his Purpofe ; and to them who are called, becaufe they love God. For the 
 Apoftle has fo worded his Senfe, that thefe two Parts of the Propofition do reci- 
 procate 1 and therefore ftand in the clofeft Connexion. Nor, in the Nature of 
 
 T t 2 Things, 
 
3^2^ NOTES upon ROMANS. 
 
 Chap. Things, is it poflible to feparate them ; they that love God being the only Per- 
 VIII. fons that can reap any Benefit by Predefiination, Vocation^ or any other Inftance 
 K^/>-sr>^ of God's Favour, 
 V. 33> 34, 
 35- v. 33. G(7a's Elect] See [77]. 
 
 V. 33, 34. Whofhall lay any Thing to the Charge of God's Ele£}? It is God that 
 jujiifieth. Who is he that condenmth ? It is Chrijl that died.] Mr. Locke reads thus ; 
 IVhoJhall lay any Thing to the Charge of God's EleSl ? Shall God that jujlifies ? Who is 
 he that condemns ? Chrijl that died? But our Tranflation, I think, is to be pre- 
 ferred : Becaufe the Apoftle has already abundantly fhewn us our Intereft in God 
 and Chrift, V. 28 — 33. And therefore, it is not fo proper to fay the fame 
 Thing here over again, as to apply it to our Confolation, Which he doth, by- 
 making our fure and infallible Intereft in the Love of God, and the Favour of 
 Chrijl, a full, fatisfaflory and indifputable Anfwer to any Charges advanced a- 
 gainft God's Eleft, who love God, (for this is ftill fuppofed) or to any who may 
 prefume to condemn them. And he doth this in a very grand, decifive Manner, 
 and with an Air of the higheft Affurance, that God's Eled, who love him, 
 are quite difcharged from all polTible Charges or Accufations ; and (hall never 
 come into Condemnation. Who fhall lay anything to the Charge of God's Ele£i i 
 Let them know. It is God who jujlifies his ElcSl. Who is he that condemns ? Let 
 him know, // is Christ that died, &c. 
 
 V. 34. IFho alfo makes Intercession for US'] See Note on V. ly. 
 
 V. 35, i^c. Here the certain, final Perfeverance of fuch as truly love and 
 obey God (for this is always fuppofed) is in a very ftrong and noble Manner 
 afferted -, fo far, and in this Senfe, That whatever the Infirmities, and Trials 
 of fuch may be, they are fure, and may infallibly affure themfelves, that fincere- 
 ly endeavouring to keep themfelves in the Love of God, ('Jude, ver. 21.) they[fhall 
 be kept by the Power of God, through Faith, unto Salvation, 1 Pet. i. 5. See alfo 
 fohnxv. 2. I Cor. i. 8. i thef v. 23, 24. 2 Thef. iii. 3. I may add ; That the 
 Conclufion of this Chapter is the moft elegant and fublime Piece of Writing I 
 remember ever to have read. Ic is founded upon the grand and folid Princi- 
 ples of the Gofpel ; it breathes the true Spirit of Chriftian Magnanimity ; 
 raifes our Minds far above all Things created, and (hews, in a bright and 
 heavenly View, the Greatnefs of Soul, and the ftrong Confolation, which the 
 Gofpel infpires. God grant it may ftand clear before our Underftandings, and 
 be tranfcribed into all our Hearts ! They who defpife the Gofpel, defpiie all 
 that is GREAT, and GLORIOUS, and HJPPT. 
 
 CHAP. 
 
NOTES upon ROMANS. 325 
 
 CHAP. IX, X. 
 
 CONTENrS. 
 
 THE Apoftle has proved, by three fpecial Arguments, that the 
 Grace or Favour of God in the Gofpel extends to the Gentiles as 
 well as the Jews. This he has done in the five firft Chapters. In the 
 three next Chapters, namely, the Vlth, Vllth, Vlllth, he has fhewn the 
 Obligations, which the Gofpel lays upon Chriftians, both Gentile and 
 Jewijk, to a Life of Virtue and Holinefs ; and laftly, the Certainty of 
 their final and everlafting Salvation, in Cafe they/o-ue God, or live not after 
 the Flejh, but after the Spirit. Now, let it be well obferved ; That hither- 
 to the Apoftle has confidered our being taken into the peculiar Kingdom 
 of God, and interefled in the Bleffings of the Covenant of Grace, abfo- 
 lutely, or in itfelf\ as it is the EfFedt of Grace, free to all who believe, 
 whether Jews or Gentiles, in Oppofition to the Merit of any Works, or 
 of Conformity to any Law, whatever. And, therefore, hitherto he has 
 pleaded and proved ; that the Gentiles, by Faith, have a good Title to the 
 Bleffings of God's Covenant : And that the Jenvs themfelves can have an 
 Intereft in thofe Bleffings no other Way, than by Faith. He has not yet 
 confidered the Jews as fet afide, or rejedled, (except in a Glance, and on- 
 ly by the Bye) but as having the fame Way to the Grace and Covenant of 
 God, opened to them, under the Kingdom of the MeJJiah, as to the be- 
 lieving Gentiles; and as under a Poffibility of continuing ftill in the Church. 
 And therefore, has only argued, that they ought not to exclude the Gen- 
 tiles -, but allow them to be Sharers in the Mercies of God. Hitherto 
 his Language has been ; Why may not they be admitted, pardoned, and 
 faved as well as you ? And therefore, hitherto he has treated, the Subjeft, the 
 Reception of the Gentiles into the Church, under the Name and Notion of 
 Juftification ; that is, of Pardon and Salvation, common and free to all ; 
 and never once mentions it, in the Courfe of his Arguments, under the 
 Name and Notion of Calling, or Inviting. Which, in the Senfc of 
 all Mankind, is underftood to be a Relative Term. For, whenever we 
 hear of inviting to a Feaft, Wedding, &c. it immediately gives us this 
 Idea, That on\y fo7ne are admitted to it, while others are paffed by, or 
 left. Nor has he hitherto made any Mention of EleSi, or EleSlion, Chofen, 
 ox Choice; which alfo fuppofes that fome are taken, while others are left, 
 or rejedled. 
 
 But now, in this Chapter, and the two following, the ApofHe writes 
 in a different Stile ; and confiders our Reception into the Kingdom and 
 Covenant of God, under the relative Notion of Calling or Invitation, and 
 
 of 
 
NOTES upon ROMANS. 
 
 cf Ek-B'ion or Choice. Which (hews, that he now views the two Partie?, 
 Jcivs and Gcntiks, in a Light difFeient from that, in which he lias hither- 
 to placed them. Now he regards the Gentiles, as invited into the King- 
 dom of God, as chofeti to be his People ; and the Jews, as left out and re- 
 jtd:ed. For, tho' the "Jeivs were free to embrace the Gofpel, as well as 
 the Gentiles ; yet he knew, by the Spirit of Prophecy, that, as the miin 
 Body of them, in fad, rejedlcd Chrij}, and the Gofpel, fo they 
 would, in fad", be quite unchurched, and caft out of the viable King- 
 dom of God ; not only by their own Unbelief, but alfo by the jaft 
 Judgment of God, in the totul Overthrow of their Polity, the Dellruc- 
 tion of their Temple, their Expulfion out of the Land of Canaan, and 
 Difpcrfion over the Face of the whole Earth. Thus he knew they would 
 be accurfed, or anathematized, from Chrifl, and reduced to a Level wiih the 
 common or Heathen Nations of the World. And the Event has proved 
 him to be a true Pi ophet. 
 
 'Tis obfervable, that, agreeably to his delicate Manner of Writing, 
 and to his nice and tender Treatment of his Countrymen, he never men- 
 tions their Rejedinn, (a Subjed extremely painful to his Thoughts) other- 
 wife than in a Wiih, that he himfelf li-ere accurjcd fnm Chri/i jor them, 
 or to prevent their being accuifed from Chri!!:, [Chap. ix. 3.) till he comes 
 to the eleventh Chapter, where he has much to fay in their Favour, even 
 confidered as at prefent rejeded. But 'tis very evident, his Arguments, in 
 this Chapter, ftand upon a Suppofition, that the main Body of the jfew/Jb 
 Nation would be calt out of the vifible Kingdom of God. And it 
 is for this Reafon, as I have faid, that, in this and the two following Chap- 
 ters, he confiders the Reception of any People into the Kingdom and Cove- 
 nant of God under the relative Notion of INVITING and CHOOS- 
 ING, or of CALLING snd ELECTION. 
 
 From the latter Part of the foregoing Chapter, we may obferve ; That 
 St. Paul thought our Calling, or being invited into the Kingdom of God, 
 a Matter of great Importance. For he makes it the Ground of his Ar- 
 gument to prove, that we are in a State of S.ilvation ; and that, in the 
 Way of Obedience, we (hall, notwithflanding our Infirmities and Suffer- 
 ings, without fail be carried fafe through to eternal Glory. According to 
 hini, our Calling is the folid Foundation of our Comfort in all Conditions, 
 an inconteflablc Demonftration, that God is for us ; and that, under his 
 Influence, all Things fliall work together for our Good, our final and ever- 
 lafting Salvation. And, indeed, our being called, or invited, into the 
 Kingdom of God, according to his Purpofe, in itfclf imports, that we are 
 welcome, (the invited Gueft is a welcome Gueft,) and have a good Title to 
 the Bleffmgs, Honours, and Privileges of his Kingdom, Our Calling 
 therefore is a Matter of great Importance, and ought to be well eitablifh- 
 ed, and guarded againft every Objedion. But, if the ycwiJJ:) Conftitu- 
 tion Aill remains good, and the Jews, or fuch as are fubjcd to the Mofaic 
 
 Law, 
 
NOTES upon ROMANS. 327 
 
 Law, are ftill tlie only People of God, or the rightful Subjedls of his Chap. 
 Kingdom, then our Calling comes to nothing ; and we have no more Right IX. 
 to encourage and affure ourfelves of the Favour of God, and the Blcffings '----'''v^'*^ 
 of his Covenant, than mere Heathens, or thofe who have no extraordinary 
 Difcoveries of God's Grace : For in this Cafe, we are no better than unin- 
 vited Intruders, who have no Tide to the extraordinary Grant of Mercy 
 and Favour. And therefore, the unbelieving 'Jewi levelled all their Artil- 
 lery againft our being called, or invited, into the Church or Family of 
 God ; and laboured every Argument to unhinge the believing Gentiles, and 
 to perfuade them, that they were not duly taken into the Church. Al- 
 ledging, particularly, that the "Jeivs were, and for ever were to be, the 
 only true Church and People of God ; that they could not be call: off, fo 
 long as God was true to his Word and Promife to Abraham. Confequent- 
 ly, the Gentiles were miferably deceived, by fuppofing they had a Place 
 and Intereft in God's Kingdom, only by Faith in Chrift Jefus : When in 
 Fadt, and as fure as God was true, there was no other Way of entering 
 into the Kingdom of God, or of gaining a Right to it's Privileges, than 
 by fubmitting to the Law of Mofes. That was the only Method, accord- 
 ing to the Divine Appointment, of obtaining the Remiffion of Sins, and' 
 the Hope of eternal Life. Therefore, to prove, that the Jews, by rejed- 
 ing Chri/i and the Gofpel, were themfelves call out of the Church, con- 
 fidently with the Truth of God's Promife to Abraham, was a Matter of 
 great Moment to the eflablifhing the Gentile Believers. The Apoftle had 
 touch'd upon this Point, at the Beginning of the third Chapter ; but an 
 Enlargement upon it there would have broke in too much upon the Argu- 
 ment he v/as then purfuing. For which Reafon he then fufpended the 
 particular Confideration of it, to this Place; where he (i.) Solemnly de- 
 clares his tendered Affedion for his Countrymen, and his real Grief of 
 Heart for their Infidelity and Reje<ftion, Chap. ix. i — 5. And this, I 
 fuppofe, to wipe off" an Afperfion, which had been caft upon him, that 
 he was fo zealous for the Gofpel, out of unnatural Hatred, and Rancour 
 againft his own Nation. Or, however,, it might be intended to guard 
 againft fuch an invidious Conftrudion. — (2.) Anfwers Objedions againft 
 the Rejedion of xhtjews, V. 6 — 23. — (3.) Proves the Calling of the 
 Gentiles ^rom Scripture, V. 24 — 30. — (4.) Gives the true State and Rea^ 
 fons of the Rejedion of the unbelieving Jews, and Calling of the Gentiles, 
 V. 31. to V. 14th of the Xth Chap. — (5.) Vindicates the Milfion of 
 the Apoftles, as expedient and neceffary to the Calling, or Invitation, of 
 the Gentiles, Chap. X. 14, to the End. 
 
 And all this was intended, at once, to vindicate the Divine Dlfpenfa- 
 tions ; to convince the Infidel 'je-vo ; to fatisfy the believing Gentile, that 
 his Invitation, or Calling, into the Church was well grounded, iuft and va- 
 lid; to arm him againft the Cavils and Objedionsof the unbelieving yt-u'j ; 
 
 and. 
 
328 NOTES upon ROMANS. 
 
 Chap, and to difpofe the Ch-ijlian Jew to receive and own him as a Member of 
 IX. the Family and Kingdom of God, by a Divine Right, in all RcTpeds as 
 5^^""^"^^-' good as he himl'clf could pretend to. 
 
 NOTES. 
 \. 3. Accurfcd from Christ] See [ij^O 
 
 V. /;. in.'o is over all, God hleffed far ever.'] Chriji is God over all, as he is by 
 the Father appointed Lord, King, and Governotir of all. The Father has commit- 
 ted all Judgment to the Son, John v. 2 2. Has given all Things into his Hands, — xiii. 
 3. All Pozver is given him in Heaven and Earth, Matt, xxvii. 18. He is Lord of 
 all. Ads X. 26. God has given him a Name above every Name, Phil. li. 9. Atove 
 every Name that is named, not only in this IForld, but alfo in that isjkich is to tome : 
 And has put all Things (himfelf excepted, i Co-r. xv. 27.) tinder his Feet, and given 
 him to be Head over all Things, Eph. i. 21,22. This is our Lord's fiipremc God- 
 head. And that he is ivXoymn!, blejfed for ever, or the Objcdl of everlafting 
 Blejfmg, is evident from Rev. v. 12, 13; IVortly is the Lamb that was JIain to re- 
 ceive Pozver — and Blejfmg. Bleffmg and Honour — be unto him that fitteth upon the 
 Throne, and unto the Lamb for ever and ever. 
 
 Thus it appears, the Words may be juflly applied to our blefled Lord. But 
 what this Part of his Charafter, in which he is more nearly related to believing 
 Gentiles, then to infidel Jeivs, has to do with Privileges belonging to the latter, 
 doth not feem to me very clear. Much lefs can I conceive, why the Apoftle 
 in this particular Enumeration of Jezvifj Privileges, fhould not mention their 
 Relation to God, as their God, in which they particularly gloried, {Chap. ii. ly.) 
 and which was indeed the Glory of all their Glories, being the firif and grand 
 Article in the Covenant with Abraham -, and which he fails not to infert among 
 the fingular Privileges of Chrijlians {Chap. v. 11.) when he is fhewing, that the 
 Subjedts of their Glorying were not inferior to thofe of the J^ro. How could 
 he overlook the main Article in thisLill ? It doth not fatisfy me to lay. This is 
 included in the Adoption ; for fo that Article [whofe are the Fathers'] is included in 
 that other, \j.oho are Ifraelites] and [of whom as concerning the Fleflo ChriJI came] is 
 included in the Promtfes ; and yet he mentions both diftinftly : For he is difplay- 
 ing their Privileges at large, and in their full Lurtre -, and therefore, we cannot 
 well fuppofe he would place the grand Point of View in an indireft Light. 
 What if there Ihould be a Tranfpofition of a fingle Letter in the Text » &" for 
 *v ? This will remove every Difficulty. For then the Text will run naturally 
 enough thus, fiN « vio^iaia., &C. fiN' o' w;/,Tsp=<, •.uu s; iiM Xpirof tj kxto, <rctfy.cL, AN 
 tT/ -srctiTwi' Gic( iui^cynroi k( mvf ctM'ini- Afj-W. In Englifli thus ; Whose is the 
 Adoption, &c. AVhose are the Fathers, and of whom as concerning the Flefh is Cbnft, 
 Whose is the God over all, bkffedfor ever. Amen. Thus the grand Privilege wiil 
 be inferted to Advantage, and fland at the Top of a lofty Climax, rifing from 
 the FAT HE R S, to CHRIST, to GO D. We have indeed no Copy to juf- 
 lify this Reading. But the forefaid Confidcrations feem to make it probable the 
 Article (0) might be very early tranfpofed. This is only my Conjeiiure. 
 
 As 
 
NOTES upo?i ROMANS. 329 
 
 As there are no Accents in the ancient Manufcripts, a Tranfcriber might take Ch a p 
 (<yf), the genitive Plural, for the Participle of «///, and then the Article (o), , IX. 
 which follows, ought, agreeably to the Greek Idiom, to precede. This might r^,*^,^-v^ 
 occafion the Tranfpofition. V. 7, u. 
 
 When I wrote what is above, I did not know any other Author had made 
 the fame Remark. But I am informed, it is to be found in Dr. Whitby's lafi 
 Thoughts, with fome otiicr Arguments to fupport it. As I never faw the Book, 
 I can only refi^r the inquiiitive Reader to it. 
 
 V. 7. But in l^'x^c Jhall thy Seed be called.] It fliould be confidered, and well 
 noted, That the Apoftle in this, and the following Qaotations, doth not give 
 us the whole of the Text, which he intends fhould be taken into his Argument : 
 But only a Hint, or Reference to the Pafiages, to which they belong-, direiSt- 
 ing us to recollect, or perufe the whole Paffage, and there view and judge of the 
 Force of his Argument. That he is fo to be underftood, appears trom the Con- 
 clufion he draws V. 16 -, So then, it is not of him that wi'leih, nor of him that run- 
 neth, but of God that lhe'j)s Mercy. In his Arguments, V. 7, 8, (yc. he laith not 
 one Word of Abrahani's willing Ifhmad to be the Seed, in whom the Promife 
 might be fulfilled ; nor o^ Ifaac's willing Efau; nor of Mofes^s willing and inter- 
 ceding that the IfraeUtes miight be fpared ; nor of Efui's running for Venifon. 
 But, by introducing thefe Particulars into his Conclufion, he gives us to undtr- 
 ftand, that his Quotations are to be taken in Connexion with the whole Story, 
 of which they are a Part. The lame Thing may be faid concerning his Con- 
 clufion, V, 18 ; Whom he willhe hardeneth. Hardeneth, is not in his Argument ; 
 but it is in the Conclufion : Therefore, (s?c. 
 
 The Generality of Jm'j were well verfed in the Scriptures ; and a Hint was 
 fufHcient to revive the IMemory of a whole Paffage. 
 
 V. II. That the Ptirpofe of God according to Ekclion wight Jiand.'] The principal 
 Thing, that requires to be fettled in this Chapter, is, what Kind of EleSiion, 
 and Reprobation the Apoftle is arguing about ; whether Election, by the abfolute 
 Decree and Purpofe of God, to eternal Life ; and Reprobation, by a like abfolute 
 Decree, to eternal Mifery : Or only EleSlion to the prefent Privileges, and exter- 
 nal Advantages of the Kingdom of God in this World ; and Reprobation, or 
 Rejenion, as it fignifies the not being favoured with thofe Privileges and Advan- 
 tages. I think it is demonftrably clear, it is the latter EleSiion and Rejection, the 
 Apoftle is difcourfing upon, and not the former. For, 
 
 I. The Subjedl of the Apoftle's Argument is manifeftly fuch Privileges as are 
 
 enumerated, ^.4,5. ^F/:o ^rf Ifraelites, to iiuhom pertains the Adoption, &c. From 
 thofe Privileges he fuppofes the Jeiz:s were fallen, or would fall ; or that, for a 
 long Time, they would be deprived of the Benefit of them. For it is with Re- 
 gard to the Lofs of thofe Privileges, that he was fo much concerned for his Bre- 
 thren, and Kinfmen according to the Flefh, V. 2, 3. And it is with Reference to 
 their being ftripped of thofe Privileges, that he vindicates the Word and Righte- 
 oufnefsof God, V. 6 — 24; Not as tho' the Word of God had taken no Effect, or 
 fiiiled, tj'r. proving that God, according to his Purpofe of EL^C^iOiV, was 
 free to confer them upon any Branch of Abraham's Seed. Confequently, thofe 
 Privileges were the fingular BlefTing, which, by the Purpofe of God, according to 
 U u Election, 
 
NOTES upon ROMANS. 
 
 Election, not of f Forks, but of him that calk th, was conferred upon 7^«^'s Pof- 
 terity. But thofe Privileges were only fuch as the whole Body of the Ifraelites 
 enjoyed in this World, while they were the Church and People of God: And 
 fuch Privileges as they might afterwards lofe or be deprived of. Therefore, the 
 Eledion of Jacob's Pofterity to thofe Privileges, was not abfolute Eledion to 
 eternal Life. 
 
 II. Agreeably to the Pur pfe of God according to Elc^ion, it was faid unto 
 Rebecca, The Elder (hall ferve the Toimger. Meaning the Pofterity of the Elder 
 and the Younger. For (Gc-«. xxv. 23.) the Lord faid unto her. Two Nations 
 are in thy Womb, and tvco Manner of People flmll be feparated from thy Bowels, and 
 the one People fljall be (Ironger than the other People, and the Elder jhall ferve the 
 Younger. Thefe are the Words, which fignify the Purpofe of God according to 
 EleSion. Therefore, the Eledion refers to Jacob's, Pofterity, or the whole Na- 
 tion of Ifrael. But all the Nation of Ifrael were not abfolutely eleded to eternal 
 Life. I'herefore, ^c. 
 
 III. Agreeably to the Purpofe of God according to EleSlion, it was faid to 
 Rebecca, The Elder fhall ferve the Younger . ButtoSERFEy in Scripture, never 
 fignifies to be eternally damned in the World to come. Confequently, the oppofite 
 Bleffing, beftowed upon the Pofterity of the Younger, could not be eternal Sal- 
 vation •, but fome Privileges in this Life. Therefore the Purpofe according to 
 Ekulion refers to fuch Privileges. 
 
 IV. The EleSlion, the Apoftle fpeaks of, \% not of WORKS, (V. 11.) but of 
 the mere Will of God, who calls, or invites. But eternal Life is always m Scrip- 
 ture faid to be of Works, though not of Works alone. 
 
 V. The Ek5lion, the Apoftle fpeaks of, took Place, ^x^'m Abraham and his 
 Seed, before his Seed were born ; and then (fecluding Ifhmael zv\d, all his Pof- 
 terity) in Ifaac and his Seed, before they were born ; and then (fecluding Efau 
 and all his Poflerity) in Jacob and his Seed, before they were born. But the 
 Scripture no where reprcfents eternal Life, as beftowed upon any Family, or 
 Race of Men in this Manner. Therefore, I3c. 
 
 VI. VESSELS of Mercy, V. 23,^ are manifeftly oppofed to VeJJels of Wrath ^ 
 V. 22. The Veffcls of Mercy arc the whole Body of the Jews and Gentiles, who 
 were called, or invited, into the Kingdom of God, under the Gofpel, V. 24, 
 Confequently, the Veffels of Wrath are the whole Body of the unbelieving Jews. 
 So {V. 30, 31.) the whole Body of believing Gf^/Z/^j, who, according to God's 
 Purpofe of Elcftion, had attained Juftitication, are oppofed to the whole Body 
 of the Ifraelites, who came fhort of li : But Men fliall not be received to eternal 
 Life, or fubjeded to eternal Damnation, at the laft Day, in collective Bodies ; 
 but, according as particular Perfons, in thofe Bodies, have adled well or ill. 
 Therefore, ^c. 
 
 VII. Whoever carefully perufes thofe three Chapters, the 9th, loth, nth, 
 will find, that thofe, who have not believed, Chap.xi. 31, are the prefent rejefted 
 Jews, or that Ifrael, to whom Blindnefs hath happened in Part, V. 25 ; the fame 
 
 who 
 
NOTES upon ROMANS. 331 
 
 vi\\o fell, and on whom God has fhewn Severity, V. 22 ; the fame with the na- Chap. 
 tural Branches, whom God [pared not, V. 21 ; who were l^roken cJ~from the Olive- JX. 
 tree, F. 20, 19, 17 ; who were cajlaway, V. 15 ; who were dimini/hed znA fallen, \ ^r-v^v^ 
 V. 12 ; who h3.d flumbled, V. 1 1 ; who were a dijobedient atid gainfaying People, Y. 11. 
 Chap. X. 2 1 -, who being ignorant of God's Righteoufnefs, went about to efiablip their 
 o'xn, V. 3. Bscaufe they fought Righteoufnefs not ly Faith, but as it were by the IVorks 
 of the Law, Chap. ix. 32 •, and therefore had not attained to the Law of Righteouf- 
 nefs, V. 31. Thefe fame People, fpoken of, in all thefe Places, are the Veffels of 
 Wrath fitted for B'^rublion, V. 22 ; and the fime, for whom Paul had great 
 Heavinefs, and continual Sorrow in his Heart, V. 2, 3. In fhort, they are the un- 
 believing Nation, or People, of Ifrael. And it is with Regard to the Repro- 
 bation, or Rejedtion, of thofe People, that he is arguing, and vindicating the 
 Truth, Jurtice and Wifdom of God, in this ninth Chapter. 
 
 Now, if we turn back, and review thofe three Chapters, we (hall find, that 
 the Apoftle (Chap.x.i.) heartily defired, and prayed, that thofe fame repro- 
 bated and rejeded People of Ifrael might be faved ; he affirms that they had not 
 {o flumbled as to fall finally and irrecoverably, Chap. xi. j i ; that they fliould a- 
 gain have a Fulnefs, V. 12 ; that they fhould be received [again into the Church,] 
 V. 15 •, that a Holinefs ftill belonged to them, V. 16; that, if they did not fiill 
 abide in Unbelief, they fhould he graffed into their own Olive-tree again, F. 23, 24 ; 
 that Blindnefs was happened to them only for a Tiine, till the Fulnefs of the Gentiles 
 be come in, V. 25 ; and then, he proves from Scripture, all Ifrael, all this Na- 
 tion, at prefent, under Blindnefs, fhall be faved, V. 26, 27 ; that, as touching the 
 [original] EleSlion, they were ftill beloved for the Fathers [the Patriarchs] fake, 
 V. 28 i that, in their Cafe, the Gifts and Calling of God are without Repentance, 
 V. 29 •, Thar, through our [the believing Gentiles] Mercy, they fJoall at length 
 obtain Mercy, V. 31. All thefe feveral Things are fpoken of that Ifrael, or Body 
 of People, concerning vvhofe Reje6lion the Apoftle argues in the ninth Chapter. 
 And, therefore, the Rejeftion, he there argues about, cannot be abfolute Re- 
 probation to eternal Damnation ; but to their being, as a Nation, ftripped of 
 thofe Honours and Privileges of God's peculiar Church and Kingdom in this 
 World, to which, at a certain future Period, they fhall again be reftored. 
 
 VIII. Once more; whoever carefully perufes thofe three Chapters, will find, 
 that the People, who in 'Times pafl believed not God, but have now obtained Mercy, 
 through the Unbelief of the fews, (Chap. xi. 30. J are the whole Body of the 
 believing G^«//7fj ; the fame, who were cut out of the Olive Tree which is wild by 
 Nature, and were graffed, contrary to Nature, into the good Olive Tree, V. 24, 
 17; the fame, to whom God had fhewn Goodnefs, V. 22; the WORLD, 
 that was reconciled, V. 15; the GENTILES, who were enriched by the 
 diminijhing of the Jews, V. 12-, to whom Salvation came through their Fall, 
 V. 11; the Gentiles, that had attained to Righteoufnefs [Juftification], Chap. 
 ix. 30 •, Who had not been God's People, nor Beloved ; but now were his Peo- 
 ple, Beloved, and the Children of the living God, V. 25, 26 -, Even Us, 
 whom he has called, not of the Jews only, but alfo of the Gentiles, V. 24 ; who 
 are the Vefjels of Mercy, on whom Gcd has made known the Riches of his Glory, V. 23 ; 
 the Feffels made unto Honour, V. 21. He fpeaks of the fame Body of Men, in 
 all thofe Places ; namely, of the believing Gentiles, principally, but not exclud- 
 ing the fmall Remnant of the believing Jews, who were incorporated with them. 
 
 U u 2 And 
 
332 NOTES upon ROMANS. 
 
 Chap. And it is this Body of Men, whofe Calling and EieBion he is proving ; in whofe 
 IX. Cafe the Purpofe of God, according to Ek£iion, ftands good, Chap. ix. ii. And 
 l^-'^v'v^ who are the Children of the Promife that are counted for the Seed, V. 8. Thefe are 
 V. 13, \S->ihe EleElion, or the Eleft. 
 
 J^j I?' Now, concerning this called ox elcSl Body of People, or any particular Perfon 
 
 belonging to this Body, the Apoftle writes thus, {Chap. xi. 20, 21, 22.) Well; 
 becaufe cf Unbelief they [the Jews] were broken off [reprobated, rejefted,] and thou 
 Jicmdefi [in the Church, among God's Called and EhB,'\ by Faith, Be not high- 
 minded, but fear. For if Godfpared not the natural Branches, take heed left he alfo 
 fpare not thee. Behold therefore, the Goodnefs and Severity of God: On them [the Jews] 
 which fell. Severity ; but tozcards thee, Goodnefs ; if thou continue in his Goodnefs : 
 Other-wife, thou alfo floall he cut off, [rejeded, reprobated.] 
 
 This proves, *-hat the Calling and Ele£lion, the Apoftle is arguing for, in the 
 ninth Chapter, is not abfolute Eledion to eternal Life •, but to the prefent Pri- 
 vileges of the Church ; the Honours and Advantages of God's peculiar People; 
 which EleSiion, through Unbelief and Mifimprovemenr, may be rendered void, 
 and come to Nothing. 
 
 V. 13. Have I hated] meaning comparatively, Luke xiv. 26. Gen. xxix. 
 30. 31- 
 
 V. 15. So far the Aooftle, in this Chapter, has confldered God's chufing or 
 refufing any Body of Men in general, without fuppofing them to be corrupt, 
 or to have forfeited the Divine Favour. But it is evident, from the fcriptural 
 Quotations, that from F. 15 — 23, he confiders them in another Light ; name- 
 ly, as corrupt and deferving of Deftrudtion ; and, as fuch, either pardoned, hy 
 the pure Mercy of God, F. 15, or devoted to Ruin, but fuffered to continue 
 in a hardened State, V. 17, 18, ^c. Which brings his Arguments to the Cafe 
 of the rejedled Jews. 
 
 V. 16. Shewetb M.ERCv'] fiewing Merg, and obtaining Mercy, are applied ta 
 the Donation of extraordinary Favours and Privileges upon a People, Chap. xi. 
 30. I Pet. ii. 10. [42, 45]. And that it is ib to be underftood here appears 
 from the Context. 
 
 One would imagine this 1 6th Verfe fhould have come in immediately after 
 the 13th Vtrfe : but the Reafon, I fuppofc, why the Apoftle inferted it here, 
 was, that he might include the Affair of Mofes's Interceflion for the Ifraelites in 
 his Conclufion, as well as the two foregoing Inftances relating to the Sons of 
 Abraham and Ifmc. For the Inftance of Mofes's Interceffion, (1.) With refpedt 
 to his Will and earneft Defire, hath Relation to the preceding Cafes o^ Abraham 
 and Ifaac ; and fo it comes into the Conclufion, V. ib : And (2.) With refpeiSt 
 to the fovereign Will and Pleafure of God, in continuing to the Ifraelites, the 
 Favour of being his peculiar People, it has alfo Relation, by way of Contraft, 
 to the fubfequent Cafe oi Pharaoh, V. 17 ; and fo comes alfo into the Conclu- 
 fion, V. 18. This is an Example of the Apoftle's confulting Brevity in ranging, 
 and wording his Arguments. 
 
 V. 17. H.ive I raifed thee up] See Dr. fFhitby upon this Place. 
 
 V. 18. 
 
NOTES upon ROMANS. 
 
 V. iS. Therefore hath he Mircy] See [42, 45, 47.] 
 
 And whom he tvill he hardeneth'] It is obfervable, the Apoftle, in his Infere 
 ces, here alludes to the Places ot Scripture, whence he takes his Proofs. V. 16, 20, 22, 23. 
 He alludes to the Defires of Ahraha;n and Ifaac, (and to the IntercefTion of Mojes 
 too) and to Efau^s i-unnitig to catch Venifon. In this Verfe, he alludes to the 
 Quotation, V. 15, and to what is faid, in the Story of Pharaoh, concerning God's 
 Hardening his Heart. Therefore, we muft fetch the Senfe of, — whotji he ivill he 
 hardens, from that Hiftory. Now, if we turn to Exod. viii. 15, we fhall gain a 
 juft Notion, in what Manner God hardened his Heart. For it is there written. 
 But, -when Pharaoh faiv there 'ujas Refpiie, he hardened his Heart, and hearkened not 
 unto them ; as the Lord had faid. And again, Chap.'tx. 34, 35, fFhen Pharaohy^w 
 that the Rain and the Hail and the Thunders "xere ceafed, he finned yet more, and har- 
 dened his Heart, he and his Servants ; and the Heart of Pharaoh was hardened, neither 
 would he let the People ^c ; as the Lord had fpoken by Mofes. God had faid, He 
 would harden Pharaoh'j Heart -, and Pharaoh is, in thefe two Places, faid To har- 
 den his own Heart; as the Lord h&d faid. Therefore, what the Lord had faid, is 
 to be explained, by what is here faid, {Chap. ix. 34, 35.) concerning the Har- 
 dening of Pharaoh''-. Heart. But it is here faid. That Pharaoh wickedly took 
 Occafion, from the Refpite, which God granted him, to harden his oxzn Heart. 
 Confequently, all that God did, towards hardening his Heart, was granting him 
 Refpite from one Plague after another -, which, indeed, fhould have foftened 
 his Heart. God, therefore, hardened his Heart, only as what God did was by 
 him wickedly made the Occafion of hardening his own Heart in Difobedience. 
 Therefore, Mr. Locke very truly gives the Senfe of thefe Words, whom he will he 
 hardens, thus; " whom he will he permits to make fuch an Ufe of his Forbear- 
 " ance towards them, as to perfift obdurate in their Provocation of him, and 
 *' draw on themfelves exemplary Deftruftion." 
 
 V. 19. Why doth he yet find Fault? For who hath refilled his Will ?] This Objec- 
 tion is put a little differently. Chap. iii. 7. There it is ; If God's Faithfulnefs is 
 glorified by my Wickednefs, why am 1 condemned as a Sinner.? Here it is-. If 
 God, for his own Glory, determines to fufFer us to go on in Hardnefs and Infi- 
 delity, why doth he find Fault with us ? 
 
 V. 20. Shall the Thing formed faytohimthai formed it,] See [14]. 
 
 V. 22. Shew his Wrath] See Note on Chap. i. 18. Mr. Locke, in his 
 
 Note upon this Verfe, well obferves, That here the Apoftle runs a Parallel be- 
 tween the cafting off of the 7'"-^''/-' Nation, and God's Dealings with the Egyp- 
 tians ; and that enduring with much Long-Jufferhig is what God did on his Part to 
 harden Pharaoh'% Heart. See his Note, 
 
 V. 23. And that he might make blown'] Mr. Locke thinks the Senfe of the Place 
 requires, that [and] fhould be left out -, as it is in fome Manufcripts. But I 
 reckon [a}id] is eflential to the Text, and to the Apoftle's Senfe ; as it conneLl:s 
 the fecond Reafon, why God delayed the Deftruflion of the Jewi/h Nation, with 
 
 the 
 
NOTES upon ROMANS. 
 
 the fir ft Reafon, given V. ^^. Thus; God endured with much Long-fuffenng the 
 VeJJds of IVrath, (i.) To (hew hh Wrath, and to make his Power knoitn ; And alfo 
 (2.) That he might make known the Riches of his Glory on the Vejfels of Mercy. 
 v. 24 — 28. Which he had afore prepared unto Glory'\ Thtjews vitve. fitted for DeflruHicn \on^ 
 before; but the fittefi: Time to defiroy them, was, after \\t h?iA prepared the be- 
 lieving Gentiles unto Glory. For the Red of the Meffiab's Strength was to I'e fent cut 
 of Sion, Pfal.cx. 2. The Jewijh Nation was to fuppiy the firft Preachers of the 
 Gofpcl ; and from Jerufalem their Sound was to go forth into all the Earth. 
 Therefore the Jewifh State, under all its Corruptions, was to be preferved, till 
 the Mejfiah came ; and even till the Gofpel, propagated by the Apoilles, had 
 taken deep Root in the Gentile World. Another Thing which rendered the 
 Time, when the 'Jewifh Polity was overthrown, the moll: proper, was this ; 
 becaufe then the imm.ediace Occafion of it was, the Extenfivenefs of the Divine 
 Grace. The Extenfivenefs of God's Grace occafioned that Infidelity of the 
 Jews., which filled up the Meafure of their Iniquity, V. ^S-Chap.x. 3. — xi. 
 II, 12, 15, 28, 30. Thus they were diftinguiO-ied, by that Abundance of 
 Grace, which has enriched us. And fo the Grace of God was illuftrated ; or 
 fo God made known the Riches of his Glory, on the Vejjels of Alercy. 
 
 V. 24. Whom he hath called] See [yg, 80.] 
 
 V. 25, 26.] Here are two Quotations out of the Prophet Hofea, Chap. i. 10 ; 
 where, immediately after God had rejeded the ten Tribes, or Kingdom of 
 Ifrad, V. 9. Te are not my People, and I will not be your God, it is added, Tet the 
 Number of the Children cfUraeljha/l be as the Sand of the Sea, which cannot be meafured 
 nor numbered; anditfhall come to pafs, that in the Place where it was faid unto them, 
 2~e are not my People, there it fliall be faid unto them, Te are the Sons of the living 
 God. As if he had faid, the Decreafe of Numbers in the Church, by God's 
 utterly taking away the ten Tribes, (V. 6.) fhall be well fupplied by what fha'll af- 
 terwards come to pafs, by calling the Gentiles into it. They, who had been the 
 People of God, fhould become a Loammi, not my People. Contrariwife, they 
 who had been a Loammi, not my People, fhould become the Children of the living God. 
 Again, Chap. ii. 23, / will fow her [the Jewijh Church] unto me in the Earth, 
 [alluding probably to the Difperfion of the Jews over all the Roman Empire ; 
 which proved a fruitful Caufe of preparing the Gentiles for the Reception of the 
 Gofpel] and, or moreover, / will have Mercy on her [the Body of believing 
 Gentiles] that had not obtained Mercy, &c. 
 
 V. 25. Beloved] Stt [114]. 
 
 V. 26. The Children] See [82 t]. 
 
 V. 27. A Remnant fhall be faved.] That is, only a Remnant. SoChap.xiv. 3. 
 eats [only'] Herbs. John xviii. 8. If ye feek me (that is, only me) let tbefe go 
 ibeir Way. 
 
 V. 28.] I HAVE here in the Text given the Greek of the Septuagint; 
 {Ifai. X. 22, 23.J and in the Paraphrafe the Original Hebrew., as rendered by our 
 
 Tranflators : 
 
NOTES upon ROMANS. 335 
 
 Tranflators : But own I have not yet been a&le to gain any clear fatisfaftory No- Ch a p. 
 tion of the Senfe of either. The general Intention feems to be this -, that the IX. 
 Judgment, or Confumption, in Sennacherib's Invafion, which the Prophet Ifaiah '.->''V-vJ 
 predicts, would be preciie and exafb, cutting the Nation very clofe and bare -, V. ■^o, 31, 
 but in Righieoufnefs, perhaps in Mercy, fparing a feled Remnant. This the 33- 
 Apoftle applies to the Overthrow of the Jeinifli Nation, upon which he is dif- 
 courfing. A.id, I conceive, with good Reafon, as the Prophet D<3«/V/ feems to 
 apply the fame Mode of Exprefiion to the fame Event, Ban. ix. 27 -, as alfo to 
 the Dtftrudtion of the Man of Sin, the Anti-Chriftian Church, which we arc 
 yet expecting, Dan. xi. 36. 
 
 Perhaps the Text in ^S/a'' would be better rendered thus: A precife Con- 
 fumption (hall cverflozu in Righteoufnefs . For the Lord God of Hojls fhall make a Con- 
 fumption, and a precife one in the midjl of all the Land. See Ifai. xxviii. 22, where 
 the fame Phrafe occurs. 
 
 V. 30, 3 I.J Righteoufnefs, or Juflification, is to be underftood here as Chap. iv. 
 3, 5. Gen. XV. 6. It is the Juflification by Faith, which the Apoftle, from the 
 Beginning of the Epiftle, has been arguing and proving that the believing Gen- 
 tiles have a Right to, and which they have attained, but which the unbelieving 
 Jews have not attained ; becaufe they fought it not by Faith, hut by the Works of the 
 Law, V. 32. 7"herefore, what is meant by attaining to this Juflification, wil^ 
 be clearly underflood, as Mr. Locke, upon this Place, well obferves, if we con- 
 fider ; that the Apoftle is here giving the Reafon, why the Jews were caft off 
 from being God's People, and the Gentiles admitted to that Privilege. This de- 
 monftraces, that he doth not mean that Juftification, which puts particular Per- 
 fons into the State of eternal Salvation -, but that Juftification, which gives them 
 the prefent Bleflings, Privileges, Means and Honours of God's Church and 
 Kingdom. For all the believing Gentiles, in a Body, attained to this Juftifica- 
 tion ; but no body will fuppofe, that they all, in a Body, attained to eternal 
 Salvation. 
 
 V. 33. A Stumbling-Stone'] What the unbelieving Jcwj ftumbled at, St. Peter 
 will inform us, 1 Pet. ii. 8 ; th:y fiumhled at the Word. They were difgufted at 
 theGofpel. The Word, which Chrifi and his Apoftles preached, did not pleafe 
 them. It contradicted all their preconceived Opinions; and, inftead of con- 
 tinuing them to be the only People of God in all the WorlJ, and their Law and 
 Religious Ceremonies the only Rule of a Place and Intereft in the Kingdom of 
 God, ir entirely abolifhed the Law, in this Refpeft ; and frtely took Men of 
 any Nation into the Kingdom of God, without any Regard to it, only upon 
 Faith in Chrifi. This was the Word, the Word of univerfal Grace, at which the. 
 Jews ftumbled. 
 
 C H A P: 
 
NOTES upon ROMANS, 
 
 CHAP. X. I, 4. 
 
 NOTES. 
 
 V. I. Thai they might ^^ saved] See [78], 
 
 V. 4. ForCbriflistheEndoftheLi'wforRighteoufnefs, or Juftification.] Here 
 the yrtf's Argurnent is fuppofed. The Apoitle, who was well acquainted with 
 the Jeivijh Notions, and had often difputed with them, knowing well what the 
 Jew would alledge, for the Sake of Brevity, puts in his Anfwer, without for- 
 mally ftating the Jew's Argument. And yet, from the Apoftle's Anfwer, wc 
 may probably colled, what was the Jew's Argument. He infilled. That Cbrift 
 was the End, or Defign of the Law : That is to fay, as I fuppole, the Jew in- 
 fifted, that the eftablifhing of the Mejfiab's Kingdom, and an Intereft in the 
 Privileges of it, depended upon, or was the Refult of, their Submiffion to, and 
 Obfervance of the Low of Mofes. Againft this the Apoflle argues -, that, by 
 Obedience to the Law, the Jews could never have procured the Coming and 
 Kingdom of Chrijt, or Redemption by him. In that Way, V. 6, 7, they could 
 never have brought down Cbrifl from Heaven, or have railed him from the Dead. 
 It is the Grace and Power of God alone mull: do that. And that the Grace and 
 Power of God have done; and, in order to an Intereft in the Privileges and 
 Bleflings of his Kingdom in this World, have left nothing, on our Part, to be 
 done, but Faith in the Heart, and a Profedion fuitable to it, V. 9. 
 
 Chrifi is the End of the Law for JuHifieaiion, to every one that believeth.'] See 
 Gal. iii. 23, 24, 25. 
 
 V. 6, 7, 8. Who fhallafcend into Heaven? — or who foall defcend into the Beep, The 
 Word is nigh thee, even in thy Mouth, and in thy Heart.'] See Dent. xxx. 12, 13, 14. 
 But obferve -, The Apoftle does not quote Mofes here, by way of proving the 
 Point ; but only alludes to the Manner of Expreffion ; as what might with nolefs 
 (if not greater) Propriety, be applied to the Gofpel. This appears from the 
 Explications he inferts ; as, that is, to bring down Cbrifl from Heaven ; that is, to 
 bring up Chrifi again from the dead ; and, that is, the Word of Faith which we preach. 
 Which Explications he adds to fhew. That, though he ufes the Words of Mofes., 
 yet he doth not fuppofe that Mofes is difcourfing upon the fame Subjefl with 
 himfelf. 
 
 Mr. Locke gives an Interpretation of thefe Verfes very different from mine. 
 But he talks fo well in favour of his Senfe ; that I believe I fhould have embraced 
 it, could I but have brought it into Connexion with V. 4, 5. 
 
 V. 8. The Word [P«/^a] is nigh thee — that is the Word [P«//a] of Faith.] Pn/xix, 
 often fignifies Word, but fometimes Negotium, Affair, Bufmefs ; (and fo doth 
 -imn in the Hebrew, the Word which Mofes ufes Deut. xxx. 14.^ This Senfe, I 
 conceive, it bears in the following Places, Mat. xviii. 16. JMarkix. 32. Luke 
 i. 37, {noThing, no Affair) 6^. — ii, 15. this Thing, Affair — xviii. 34. Aiisv. 
 
NOTES upon ROMANS. '^^^-j 
 
 32. — X. 37. — xiii. 42. 2Cor.xn.4. — xiii. 1. So in this Place, theThing^ Ch.\p. 
 the Affair is nigh thee, (that is, is rendered eafy and feafible,^ even hi thy Mouth, X. 
 end in thy Heart \ that is, the Affair of Faith vijhich 'u:e freach. r __^^^-.^ 
 
 V. 9, 10 
 
 V. 9, 10, II. In: thefe Verfes, the Apoftle intends to fhew the Nature and 11, ij. 
 EfEcacy of Gofpel F-iith and Profeffion, in Oppofition to the mean Opinion the 
 '[Je'-j) might have ot it, in Comparifon with the ieveral Branches of his Depend- 
 ence ; and which, in his Eye, appeared much more honourable and magnifi- 
 cent. It is not necefTary to fpend Time in fettling the precife Difl'erence between 
 believing with the Heart, and confeffvig, or profeffing, -with the Mouth. Thereby 
 the whole of true Religion, both in Principle and Praflice, is denoted ; the 
 Root in the Heart, and the Fruit in the Life. Only profefTing with the 
 Mouth may be particularly mentioned, becaufe that gives a Right to the prcfent 
 Privileges oi Chrisl's. Kingdom. None but profelfed Believers have Right to a 
 Place and Standing in the Church of God. Nor need we be curious to enquire 
 into the Diltin6tion between Rigbteoufnefs, or Juftification, and Salvation. The 
 Apoftle's Defign, I doubt not, is, to cxprefs all the Bleffings God will beftow 
 in this and the future World. That the one, or the other of thefe, comprehends 
 the prefent Bieffings and Privileges of the Kingdom of God, none (I luppofe) 
 will queftion. And, that the one, or the other, taketh in final and eternal Sal- 
 vation will appear, if we confider ; That the eleventh Verfe, {ivbofoevcr helieveth 
 on him jball not be affamed) certainly refers to final Salvation, or the full Accom- 
 plifliment of Chrilfian Faith and Hope. See Chap. v. 5. But this Quotation, in 
 the eleventh Verfe, is intended to confirm, at lead, one of the Claufes in the 
 foregoing Verfe -, and, therefore, one of thofe Claufes muft refer to the final 
 IfTue of Faith in everlafting Life. 
 
 Faith is the grand Principle of the Gofpel. A profefled Faith entitles us 
 to prefent Privileges; and Faith, as a Principle in the Heart, difcerning, valu- 
 ing and improving the Grace of God in the Redeemer, and enabling us to re- 
 fill Temptation, to be ftedfaff and unmoveable in adhering to Truth and Duty, 
 is the grand Foundation of the Chriftian Life, the Life of Sobriety, Righteouf- 
 nefs and Godlinefs -, and fuch as will (the Power and BlefTing of God fuppofed) 
 carry us fafe to eternal Life. And, as we are to be faved, not by mere Power, 
 but in a moral Way, nothing lefs than this Faith can be appointed, or can be 
 efFeclual to our Salvation. 
 
 V. 13. Whofoever fiall call upon the Name of the Lord, riotf of av iTrua.MiinTO'A ra 
 tvofxx Ki'p/s] I cannot deny, that the Greek in this and the foregoing, as well as 
 the following Verfe, may bear to be rendered, whcfoever Jhall furname him, or 
 Jurname the Name of the Lord; that is, make Profeffion of the Chrifiian Religion. 
 So I Cor. i. 2. iTrKniXtiJLivoii TO miMx x^Kv, furname the Name of Chrifi ; that is, are 
 called his Difciples. 1 Pet. i. 17. f^ 'na.Ti^a. i.'n^y.o.Ki'.Sn, fi cognommatit patrem, if ye 
 furname the Father; that is, are called the Children of God. See hiat. x. 3. 
 La^fxxii. 3. A£l$\. t.^,. — ii. 21. — ix. 14, 21. — x. 5, 18,32. — xv. 
 17, 22. — xxii. 16. — 2.'Tim.\\. %i. Heb.xi. 16. 
 
 But becaule the Hebrew Text in Joel will not bear this ConftrU(flion, I chufe 
 
 to follow our Tranfiation •, which yeilds a Senfe agreeable enough to the Apoftle's 
 
 Piirpofe : For believing inChriff, or God, F. 11, and calli7ig upon God, V. 12, 13, 
 
 14, are, in efFedl, the fame Thing ; as calling upon God neceffarily connotes and 
 
 X X fuppoles 
 
338 NOTES upoti ROMANS. 
 
 Chap, fuppofes Faith in him •, and he who duly believes in Cby:^, has fuch a Senfe of 
 X. his Dependence upon Divine Grace, that he looks unto God, and trufts in his 
 i.^/-v-\^ Goodnefs and Power alone for Happinefs. Which is the true Religion of the 
 V. 13, if.Gofpe). 
 
 Mr. Lccke, in the Note upon this Verfe, fiich, " That it will be an ill Rule 
 " for interpreting St. Paul to tie up his Ule of any Text he brings out of the 
 «» Old Teflament, to that which is taken to be the Meaning of it there." That 
 is, which is the true Meaning of it there ; otherwile, what Mr. Locke faith, will 
 not be at all to his Purpofe. But furely, this judicious Commentator did not 
 thoroughly confider, that, at this rate, no Argument can be built upon any of 
 St. Paiilh Quotations ; and that it muft have been an indifferent Thing with our 
 Apofile, whether he did, or did not, underfland the Scriptures : For they would 
 ferve him as well without, as with the true Meaning. But who can think a Per- 
 fon of fo much Learning, Judgment and Integrity would read, or ufe the Scrip- 
 tures in fuch a loofe and carelefs Manner? 
 
 The Apoftle, I make no doubt, was a ftrici: and clofe Quoter of Scripture. 
 But then, he did not always quote them in the fame Manner, or for the fame 
 Purpofe. [See Mr. Bcnfonh Note on James ii. 23.] 
 
 1. Sometimes his Intention goes no further than ufing the fime (Irong Ex- 
 predions, as being equally applicable to the Point in Hand. So in V. 6, 7, 8, 
 of this Chapter, he ufes the Words of Mofcs, not to prove any Thing -, nor as 
 if he thought Mcfes fpake of the fame Subject : But only as intimating that the 
 ftrong and lively ExprefTions, which Mcfes ufes. concerning the Doctrine he 
 taught, were equally applicable to the Faith of the Gofpel. So again, in the 
 fame Manner, V. 18, he quotes Pfal xix. 4. 
 
 2. Sometimes the Defign of the Quotation is only to fhew, that Cafes are 
 parallel •, or that what happened in his Times correfponds to that which hap- 
 pened in former Days. So C/&fip. ii. 24. — viii. 36. — ix. 27, 28, 29. — xi. 
 
 2, 3,4, 5, 8,9, 10. XV. 2T. 
 
 3. Sometimes the Quotation is intended only to explain a Docflrinal Point; 
 as C/jap. \. ly. — iv. 6, 7, 8, 18 — 21. — ix. 20, 21. — x. 15. — xv. 3. 
 
 4. Sometimes the Quotation is defigned to prove a Doctrinal Point ; as 
 Chap. in. 4, 10 — 19. — iv. 3, 17. — v. 12, 13,14- — ix. 7, g, 12, 13, 15, 
 17. — X. 5, II, 13. — xii. 19, 20. — xiii. 9. — xiv. 11. 
 
 5. Sometimes it is the Intention of the Quotation to prove that fomething 
 was predided, or properly foretold in the Prophetic Writings ; as Cbap. ix. 25, 
 2*5^ 33- — x. 16, 19, 20, 21. — xi. 26, 27. — XV. 9 — 13. 
 
 These Things duly confidcred, it will appear, I conceive, that the Apoftle 
 has every where fhewn a jufl Regard to the true Senfe of the Scriptures he quotes, 
 -•n the View in which he quotes them. 
 
 These Rules may help to vindicate the Quotations in all the Apoftolic Writ- 
 ings. However, it is evident, we cannot form a true Judgment upon any Quo- 
 tation, unlefs we take in the Intention of the Writer, or the View in which he 
 quotes. 
 
 . V. 15. How beautiful are the Feet of them that preach the Gofpel of Peace, Ifai. Jii. 7.] 
 F^et, are varioufly ufed in Scripture -, and fometimes have refpeft to Things inter- 
 nal ?i.nd. fpiritual. For as the Life of Man, and the Pradlice of Piety, is com- 
 pared to IValking., Pfal, i. i j fo his Fm may fignify the Principles, upon which 
 
 he 
 
NOTES upon ROMANS. 339 
 
 he ads, and the Difpofition of his Mind. Ecckf. v. i. Keep thy Foot when thou Ch a p. 
 goeji to the Houfe of God. Agreeably to this, the Feet of the Meflengers in Ifaiah, X. 
 and of the Apoftles in this Verfe, may fignify the Validity of their Miffion, the L>^~v^v_> 
 Authority upon which they afted, and any Charafler, or Qualifications, with V. 15, 19. 
 which they were inverted. 
 
 V. 19. I "diill provoke you to Jealoufyby them that are m People'^] Deut. xxxii. 21. 
 ay-K^n nx':pi< ':mi 'jealoufy is a Paffion of the Mind excited by another's being 
 ouc Rival, or fliaring in thofe Honours, or Enjoyments, which we highly 
 eileem, which we account our own Property, and which we are greatly defirous 
 of fecuring to ourfelves. Sj the Jews moved God to Jealoufy, by giving to 
 Idols the Honour and Worfhip due to him alone -, or by ading towards God in 
 fuch a Manner, as ufually creates Jealoufy in a Man, For which Reafon, it is 
 predicted (D^k/. xxxii. 21.) that they iTiould be repaid in their own Coin, and be 
 mwed to Jealoufy ; how ? by transferring from them the Honours and Privileges in 
 which they gloried, to thofe whom they defpifed, to a Lo am, a No-People ; that 
 is, to the Geniiles. Lo-am, a No-People, or not a People, is the Charafter of the 
 Heathen World, as not incerefted in the peculiar Covenant of God. Therefore, 
 this Text, as it lies in DMerommy, is full to the Apoftle's Purpofe ; and doth not 
 relate to their being conquered by Heathen Nations, but to their being flripped of 
 boafted Honours, and feeing them- conferred upon thofe, whom they contemn- 
 ed, as the vileft People. How much the Jews were irritated at the Preaching of 
 the Gofpel to the Gentiles, is well known. SteAdatt. xxi. 43, 44, &c. ASfs xxii. 
 21, 22. I Theff. ii. 15, 16. 
 
 CHAP. XL 
 
 CONrENTS. 
 
 THIS Chapter is of the Prophetic Kind. It was by the Spirit of 
 Prophecy, that the Apoftle forefavv the Rejeiflion of the Jews, 
 which he fuppofes in the two foregoing Chapters : For, when he wrote ' 
 the Epiftle, they were not in FaSl rejedled ; feeing their Polity and Church 
 were then {landing. But the Event has proved, that he was a true Pro- 
 phet. For we know, that in about ten or eleven Years after the Writing 
 of this Letter, the Temple was deflroyed, the yewijl? Polity overthrown, 
 and the Jeii's expelled out of the promifed Land, which they have never 
 been able to recover to this Day. This (i.) Confirms the Arguments the 
 Apoftle has advanced, to eftablifh the Calling of the Gentiles. For the 
 Jews are, in Fadl, rejefted ; confequently, our Calling is, in Faft, not 
 invalidated, by any thing they fuggefted, relating to the Perpetuity of the 
 Mojaical Difpenfation. But, that Difpeniation being wholly fubverted, our 
 Title to the Privileges of God's Church and People ftands clear and flrong. 
 Xx 2 Only 
 
340 NOTES upon ROMANS. 
 
 Only the yra'//2) Conftkution could furnirti Objeftions againft our Claim; 
 and the Event has lilenced every Objeftion from that Quarter. (2.) The 
 adual Rejedion of the Jews proves Paul to be a true Ancflle of Jefus 
 ChriJ}, who fpake by the Spirit of God : Otherwife, he could not have 
 argued fo fully upon a Cafe, which was yet to come, and of which there 
 was no Appearance in the State of Things, when he wrote this Epiftle. 
 And this fhould difpofe us to pay great Regard to this Giapter ; in wliich 
 he difcourfes concerning the Extent and Duration of the Rejection of his 
 Countrymen, to prevent their bemg infultcd and defpifed by the Gentile 
 Chriftians. (i.) As to the Extent of this Rejedlion, it is notabfolutely uni- 
 verfal ; fome of the "Jews have embraced the Gofpel, and are incorpo- 
 rated into the Church of God with the believing Gentiles. Upon the Cafe 
 of thofe believing Jews, he comments, V. i — 7. — (2.) As to the Du- 
 ration of it, it is not final and perpetual ; for all I/rael, or the Nation of 
 the Jews, who are now blinded, ftiall one Day befaved, or brought again 
 into the Kingdom and Covenant of God. Upon the State of thofe blinded 
 Jews he comments, V. 7, to the End of the Chapter. His Defi^n in dif- 
 courfing upon this Subieft was, not only to make the Thing itfelf known, 
 but partly to engage the Attention of the unbelieving Jew, to conciliate 
 his Favour, and, if poffible, to induce him to come into the Gofpel 
 Scheme, and partly to difpofe the Gentile Chriftians not to treat the Jews 
 with Contempt ; (confidering that they derived all their prefent Bleffings 
 from the Patriarchs, the Anceftors of the Jewijh Nation, and were in- 
 grafted into the good Olive Tree from whence they were broken ;) and to 
 admonifh them to take Warning by the Fall of the Jews, to make a good 
 Improvement of their Religious Privileges, left, through Unbelief, any of 
 them fliould relapfe into Heathenifm, or perifti finally at the laft Day. The 
 Thread of his Difcourfe leads him into a general Survey, 2nd Comparifon 
 of the feveral Difpenlations of God towards the Gentiles and Jews ; which 
 he concludes with Adoration of the Depths of the Divine Knowledge and 
 Wifdom exercifed in the various Conftitutions ereded in the World, 
 V, 30, ^c. 
 
 NOTES. 
 
 V. I . Hath God cafi azvay [a.Tixrxlo'j his People ?] The Senfe of «t<b99/u*i and 
 a-jodioixcLi is very ftrong and emphatical. See /tis vii. 27,- 39. — xiii. 46. 
 ) 1'im. i. 19. 
 
 V. 6. Here the Apoftle has his Eye upon the Remnant of ihejews, who 
 had embraced the Gofpel, mentioned- in the foregoing Verfe. And he throws 
 in this Verfe, to fhew them that their Standing in the Chriftian Church had no 
 Relation to, or Dependence upon, their paft or prefent Obfervance of the Law 
 of Mofes. Their Standing in the Church and Covenant of God was according to 
 
 the 
 
NOTES upon ROMANS. 341 
 
 the EkBion of Grace ; Grace, received by Faith, was the only Ground upon Chap. 
 
 which they ftood, and had a Title to the Privileges of God's People. This, I XI. 
 
 reckon, is the true Senfe of this Verfe ; which I prefume Mr. Lockcy in his ^->'>/'>^ 
 
 Note upon it, has millaken, by fuppofing it relates to God's choofing out, or ♦^ • "> 7 
 
 referving, by a fpecial Aft of fovcreign Grace, a Remnant from among the »2. 
 
 Jews, who were all Sinners, and therefore, might all have been juftly call off. 
 
 But this is not the Apoftlc's Sentiment. He leads us into a different Way of 
 
 thinking, which is this. " The EktHon of Grace, or the Rule of choofing any 
 
 " Perfons to be the People of God, upon the Foot of Grace, takes in all that 
 
 " believe in his Son Jefus Chrijl: Some of the Jewijb Nation did fo believe ; 
 
 " therefore thofe believing Jews are a Remnant according to the Election of Grace. 
 
 " And if of Grace, then let them remember, that their ElcElion, and Interefl: 
 
 " in the Covenant of God, has no Connexion with their old Jewifl3^ork.%" 
 
 The EleSiion of Grace is not a particular A(5l: of fovereign Grace, which fingled 
 
 out fome few of the Jews, who deferved to have been caft off, as well as the 
 
 reft v but it is that general Scheme of Grace, according to which God pur- 
 
 pofed to take into his Church and Kingdom any among either Jews or Gentiles, 
 
 who believed in ChriH. And the Remnant of the Jews were taken in, not 
 
 becaufe God fingled them out from the reft of their Countrymen, by fuch a 
 
 fpecial A6t of Favour, as might have taken in all the Jews, had he fo pleafed : 
 
 But, becaufe they believed, and fo came into the Scheme of Eleftion, which 
 
 God had appointed. Out of which Eleftion, they, as- well as others, would 
 
 have been excluded, had they, like the reft, remained in Unbelief ; and into 
 
 which Eleftion all the Jews, to a Man, (notwithftanding they were all Sinners) 
 
 would have been taken, had they all believed in Chriji. 
 
 V. 7. And the refi zvere [or are] blinded.] How they v;ere blinded, or hardened, 
 fee 2 Cor. iii. 13, ^c. And not as Mofes, who put a Vail over his Face, that the 
 Children of Ilrael could not fiedfaftly lock to the End of that which is abolijhed. But 
 their Minds were blinded : For until this Day remains the fame Vail imtakcn away, in th& 
 Reading of the OldTeflamcnt ; iihich Vail is done away in Chrifl. But even unto this 
 Day, when Mofcs is read, the Vail is upon their Heart. Neverthelefs, when it Jhall 
 turn to the Lord, the Vail fhallbe taken away. 
 
 V. 8, 9, 10. We need not fuppofe the Apoftle quotes thofe Paffages of Scrip- 
 ture, as if they pediUed the Blindnefs and Obduracy of the Jews in his Times. 
 It is fufficient for his Purpofe, if the Cafe of wicked Jews in former Ages 
 fhews the true Reafon of the Infidelity, Obftinacy, and Wretchednefs of the 
 Jews, who rejefted the Gofpel. For that is the Point in view: Not to prove 
 that the infidel -Jews were blinded ; which was but too evident from their bitter 
 Oppofition to the Gofpel, and fo wanted no Proof j but to Ihew them the ma- 
 lignant Caufe and direful EfletSls of their Unbelief. 
 
 V. II, 12. Have they fumbled that they Jhould fall ? — But rather thro' their Fall 
 Salvation is come — Now if the Fall of them — ] The £k^///!5' Reader may imagine, 
 that, as the fame Word [Fall] is uicd in the Tranflution, To it is the fame Word 
 in the Greek. But [^their Fcdf] and [the Fall of them] is T\a.fci.7f]eofxci, the fame Word 
 which we render [Offence] Chap. v. 15, 17, 18 ; and might be rendered Lapfe. 
 
 Whereas- 
 
34-2 NOTES upon ROMANS. 
 
 Chap. Wliereas [;/.'rt/ they pould falf] is no. Ttisast. Now wT7e), to fall^ is ufed fometimes 
 XI. in a Senfe fo very emphatica!, as to fignify being Jlain. So Homer 
 
 V . 7) 12. ST£,i/rt iv ccivoTXTu, 'trifi riaTfOKAoio 'nriuavl^. Iliad, fl. /. 476. 
 
 Tofjas/zaA' a^uyoTifav /3sXe' (i^ttjto, 'UI-ttIiXx'^ t5. ' 7//W. a. /. 85. 
 
 And in many other Places. And every body knows that to fallin Batik, is to^i? 
 killed. It is in fuch a Senfe as this St. Paul ufes [/^/Z] when he ftith, that they 
 Jliouldfall. He means a Fall quite deftru£bive and ruinous. Whereas by their 
 Fall, and the Fall of them, he means no more than fuch a Lapfe as was recover- 
 able ; as in the Cafe of ^ii^wj's Offence. 
 
 V. II. But rather, through their Fall, Salvation [78+] is come to the Gentiles,'] 
 Through their Fall ; that is to fiy, through that ivhich occafioned their Fall. For ob- 
 lerve well -, the Fall of the Jews was not, in itfelf, the Caufe or Reafon of the 
 Calling of the Gentiles, or of their obtaining Salvation : For, whether the Jews 
 had flood or fallen ; whether they had embraced or rejefled the Gofpel, it was 
 the original Purpofe of God, to take the Gentiles into the Church. And that 
 Purpofc, which he purpofed, when he made the Covenant with Abraham, was 
 the Reafon why the Gentiles were taken into the Church, and not the Fall of the 
 Jews. Nor, for the fame Reafon, was their Fall the neceffiry Means of Salva- 
 tion to the Gentiles. For the Unbelief of the Jews could be no Caufe of the 
 Faith of the Gentiles. Therefore, their Fall muft not here be underft;ood_y?w/i/y ; 
 but under its proper Circumffances, or in Connexion with its Caufe, or as con- 
 noting the Difpenfation which occafioned it. The Extenfivenefs of the Divine 
 Grace, which threw down the Boundaries of their Peculiarity, occafioned their 
 Fall ■, and thus, through their Fall, Salvation came to the Gentiles ; or that 
 which made them fall brought Salvation to us. Their Fall is put for the Caufe 
 of their Fall, by a Metonymy of the Effeli. Nor is this Mode of Speech more 
 forced than that, i Cor. xi, lo. For this Caufe ought the IVoman to have Power over 
 her Head, becaufe of the Mejfengers. Where Pozver is put for a Fail, the Token of 
 the Man's Superiority and the Woman's Subjedtion. And fo, the Glory of God, 
 (Rom. iii. 23.) is put for that whereby God is glorified. And, the Enmity, (Ephef 
 ii. 15.) is put for the Caufe of their Enmity. 
 
 For to provoke them to Jealoufy'l Tho' the fame Word is ufed here, and V. 14, 
 that is ufed Chap. x. 19, which is there well enough rendered provoke tojealoufy ; 
 yet in this Place it will not bear to be fo tranflated : For here it is to be under- 
 Itood in the good and laudable Senfe -, namely, being excited to emulate the 
 Good and Virtuous. The Extenfivenefs of the Divine Grace occafioned the Fall 
 of the Jews; which extenfive Grace brought Salvation to the Gentiles; and the 
 Jews feeing the Gentiles enriched with the Honours of God's People, appearing 
 illuftriouny in the Gifts of the Spirit conferred upon them, ought to have been 
 thereby convinced of their Miftake, and excited, by Faith and Repentance, to 
 have recovered the Degree of Dignity, from whence they were fallen. Thus 
 the Jews were fo far from being fallen beyond a PofTibility of recovering them- 
 fclves ; that their Fall was fo circumftanced, as to afford them a Motive to be 
 zealous in attempting to regain what they faw they had loft. 
 
 V. 13. / 
 
NOTES upon ROMANS. 343 
 
 Ch a p. 
 
 V. 13. I magnify mine Office'] So we render ir. But magnify (unlefs when ap- XI. 
 plied to the moft High, who can never be too highly exalted) in our Language '.^.^^-^-^vJ 
 carries in it the Idea of ftretching beyond the Bounds of Truth ; or making a V. 13, 14, 
 Thing feem greater than it really is. The Word is J^o^(i^<y, I glorify, honour ; fo I5> '7- 
 we render it, i Ccr. xii. 26. Whether one Member be honoured. And fo it fhould 
 be trandated here •, I honour my Minijlry. c^wMvia, in the like Cafe, is always ren- 
 dered Mmijiry ; as AEls xxi. 19. i iim. i. 12, i£c. And why not here ? St. Paul 
 honoured his Miniflry, by fpeaking magnificently of the State of the Gentiles^ 
 whom he had converted to the Faith, in Compariion of the low and poor Con- 
 dition to which the unbelieving Jiftrj were reduced. His Senfe will appear, if 
 in reading V. 12, 13, we lay the Emphafis upon the Riches of the World, the 
 Richest/ theGcntiles. St. Peter fets the Honours of believing Gentiles, and the 
 degraded State of infidel Jeivs, in a ftill more ftriking Contraft, i Pet. ii. 8, 9, 
 They {fumble at the Word, and are fallen : But ye are raifed to the Honour of being 
 a chofen Generation.^ a royal Priejlhood, an holy Nation, a peculiar People. 
 
 V. 14. If, by any Means, 1 may excite to Emulation them, which are my Flsflj.'] The 
 Apoflle has generally very extenfive and complicated Views in Writing. And I 
 cannot but think, he not only intended to excite the 7^10 to Emulation, by turn- 
 ing their Thoughts to the Confideration of the Privileges they had loft; but al- 
 fo, that it was his Aim to infinuate himfelf, and the Gofpel he preached, into the 
 good Opinion of the Jew. For he cautions the Gentile againft infulting the 
 Jew, labours to give him an honourable Opinion of the Jcji,', and fo explains 
 the Cafe of the Jf^^'s prefent Rejedtion, and future Reception, as to difpofe him 
 to think favourably of the Gofpel Difpenfation, which allowed him the Oppor- 
 tunity of recovering himfelf immediately, would he immediately repent and 
 believe ; and which concurred with the Prophets, in afferting, that one Day the 
 whole Nation would be glorioufly reftored. The Apoflle's affirming and argu- 
 ing upon this Event, with fo much Affurance and Pleafure, had a natural Ten- 
 dency to foften the Jew, and incline him to think. 
 
 V. 15. The Reconciling of the World] See Note upon Chap. v. 1 1. 
 
 What floall the receiving them be,but Life from theDead] meaning to theAVorld ; to 
 us. Gentile Chriftians, tnc World who are reconciled and enriched by the cafting 
 ofFof xhc'^ews. When we were at firft reconciled, by being converted to Chrif- 
 tianity, we were raifed from the Dead to a new Life, Rom. vi. 13. And the ap- 
 proaching, glorious Difpenfation, which the Apoftle here fpeaks of, will again 
 be to us, as Life from the Dead. By which we may underfiand, either that this 
 future happy State of Religion will as much exceed our prefent State, as Chri- 
 ftianity exceeds Heathenifm ; or that Chriffians are now, in a Manner, reduced 
 to a State of Religion as low as that of Heathenifm, and may again be ranked 
 among the D EAD ; from whence they fhall again be made to L IVE [81], 
 
 V. 17. And if fame of the Branches be broken off,] See [29]. 
 
 And thou being a wild Olive -Tree wert grafted in among them, and with them partakefl 
 of the Root and Fatnefs of the Olive-Tree ;] This is another Way of expreffing the 
 
 Jujlipcation 
 
344 NOTES upon ROMANS. 
 
 Ch A p. Jujlification and Ek5lion of us Gentiles. And this is alfo an incontefiable Proof, 
 
 XI. that we, Gentile-Chrifliam, are taken into the jitrah^niic-Covemxnt, (for the 5/- 
 
 l^y'V'^^ »rt?'-Covenant is aboiifhed) as truly and fully as ever the Nation of the Jews was. 
 
 V.32,24 — Confequently any Argument, relating to our Church-Privileges, taken from the 
 
 27- Nature of the Ahabamic-Covenznt, muft: be juft and valid ; for we are grafted 
 
 into the Church, which fprung from that Root, and are Partakers of its 
 
 Fatnefs. [70] 
 
 V. 22. Goodnefs] See Note on Chap. ii. 4. What is here meant hy Goodnefs to 
 the believing Gt-niHes, as it ftands oppofed to Severity towards the rejeded Jeii; 
 is very evident. It is the fame with Salvation being come to them, V. i-i -, the 
 Cmw" with their being enriched., V. 12 ; thj fame with their being grafted into the 
 good Olive-Tree^ V. 17 ; the fame with their having obtained Mercy, V. 30 ; the 
 fame with their being called and chofen. Chap. ix. 24. It is the fame, in (hort, 
 with their being jitjlified freely ly the Grace of God., upon their Faith. What, 
 therefore, their Jutlification by Faith is, which the Apoftle argues for, in this 
 Epiflle, in Oppofuion to the Jeiv, who would not allow, that the Gentile could 
 be fo juftified, can be no Doubt with any Perfon, who confiders, how Goodfiefs., 
 Salvation, enriching, grafting into the good Olive, ckaining Mercy are, in this Chap- 
 ter, applied to the whole Body of believing Gentiles, in Oppofuion to the whole 
 Body of the unbelieving Jews. 
 
 V. 24. Olive-Tree which is ivild by Nature which be the natural 
 
 Branches — ] It is in both thefe Places y-a.rix. (pvi^tv ; and therefore, our Trannators 
 iliould either have rendered it in the firft Claufe, the natural wild Olive ; or in the 
 latter which are Branches hy fiature. 
 
 V. 25. Blindnefs in Part has happened to Ifrael, i^c.'] See Luke xxi. 24. 
 
 V. 26. And fs] That is, by that means. So sTOf fignifies, John viii. c^^. 
 
 All Ifrael fhall be save d] See [78]. 
 
 V. 26, 27, The Reference in thofeVerfes to the Old Teftament is common- 
 ly fuppofed to point at Jfai. lix. 20. But whether the Apoftle direfts to any 
 particular Prophecy, or to the current Senfe of all the Prophets, is to me uncer- 
 tain ; tho' I incline to the latter. The Reftoration ot the Jewip Common- 
 wealth in a higher Degree, than feems to have yet been accomplifhed, is fre- 
 quently fpoken of in the Prophetic Writings. Ifai. ii. 2 — 5. — xix. 24, 25. 
 — XXV. 6, (^c. — XXX. 18, 19, 26. — Ix. throughout, — Ixv. 17, to the End. 
 y^r. xxxi. 10, II, 12. — xlvi. 27,28. Ezek. xx. 34, 40, ^c. — xxviii. 
 '25,26. — xxxiv. 20, t?c. — xxxvi. 8 — 16. — xxxix. 23, i^c. — xxxvii. 
 21 — 28. Joel m. I, z, 17, 20,21. Amos IX. g, to the End. Mr. iv. 3 — 7. 
 vii. 18, 19, 20. Obad. ver. 17, 21. Z'ph. iii. 19, 20. 
 
 V. 27. This is my Covenant'} A Covenant, in the natural and proper Import, 
 is a Grant of Favour. 
 
 Y.2S. As 
 
NOTES upon ROMANS. 345 
 
 V. 28. As concerning the Gofpd they are Enemies] See Mr. Locke*& Note upon ^T 
 this v and the Note above upon Chap. v. 1 1. And [94^. ^ >-v->^ 
 
 But as touching the Elulio',] Tnis Eleifion is the fame with that mentioned Chap. \t 28, 30 
 ix. It. — xi. 5. Therefore the unbelieving Jews were not fo caft off, as to be 31, 32. 
 entirely deprived of the Favour of God ; agreeably to what he had long before 
 declared, Lsv. xxvi. 44, 45. Deut. iv. 31. This clearly fhews the Nature of 
 that Eleflion, concerning which the Apoftle difcourfes in the 9th, loth, and 
 nth Chapters. 
 
 They are 'Qthovzn'] See [44]. 
 
 V. 30, 31. In his Paraphrafe upon thefe Verfes Mr. Ij)cke faith, " As youGen- 
 " tiles — have now obtained Mercy., fo as tobs taken in through the Standing out of the 
 " Jews, — Evenfo they now have flood cut by reafon of your being in Mercy admitted." 
 But the judicious Commentator did not obferve, that here he draws the Apoftle 
 into a Contradiftion. For he fuppofes the Gentile was taken in, becaufe the Jew 
 flood out ; and then that the Jew flood out, bec.uife the G:ntile was taken in. 
 But thefe two Suppofuions are abfolutely inconfiftent. For how can it be true, 
 that the Gf»/f'A'j were taken in after the Jeics ftood out-, when the '[Jews d^\di not 
 ftand out, till after the Gentiles v/cre admitted? That which led this great Man 
 into Confufion, was, his not confidering •, that when the Promife was made to 
 Abraham, the Calling of the Gt'?7//7a was not a fecondary Defign, to take Effedf, 
 in Cafe the Jew rejecfted the Gofpel, but an abfolute Purpofe, to be accomplifli- 
 ed, whether the Jew complied, or refufed. The Refufal of the Jew was no 
 Ways neceffary to the Calling of the Gentile. Again ; he did not fufficient- 
 !y attend to the Senfe of that Expreffion, F. 30, 2'e have now obtained 
 Mercy through their Unbelief. He underftood Unbelief abfolutely, and fim- 
 ply, as appears by his Paraphrafe, and his referring us to ARs xiii. 46, 
 Then Paul and Barnabas — faid. It was necefjary that the Word of God fhould 
 firfl have been fpoken to you: But feeing ye put it from you, — lo, we turn to the Gen- 
 tiles, Which only proves, that the Gofpel was firft to be offered to the 
 Jews ; but is far from proving, that the Apoftles preached to the Gentiles, only 
 becaufe the Jews had refufed to accept the Gofpel ; or, that they would not have 
 preached to the Gentiles at all, had the Jeivs embraced the Faith of Chri§t. And 
 as to their Unbelief, V. 30, it is evidently to be underftood as their Fall, and the 
 Cajling them off, V. 11, 12; namely, not fimply and abfolutely, but confidered 
 under its proper Circumftances, or in its Caufe ; namely, that extenfive Grace, 
 which threw down their Peculiarity, in order to make room for the Gentiles, and 
 fo occafioned their Unbelief. See Note upon V. 11. 
 
 Have obtained Mercy"] See [117]. 
 
 V. 32. See Mr. Locked mofl excellent Note upon this Verfe. 
 
 God has concluded them all in Unbelief .] Them is not in the Original, and fhould 
 not be in the Tranflation. Concluded is no Englifh Word in this Place. The 
 Senfe of the Greek Verb, s^wwAes-s, is, he has locked ox flout up together \ which may 
 be properly rendered by the Latin Word concludo -, but we never in Englifh ufe 
 the Word, conclude, to fignify, to lock, or flut up together. The Word in the 
 Original is found but in three Places befides this -, namely, Luke v. 6 ; where it 
 is well rendered enclofed : They enclofed, or fhut up together in the Net, a great 
 Y y Multitude 
 
NOTES upon ROMANS, 
 
 Multitude of BJJjes. Gal. iii. 22, 23 -, where in one Verfe it is rendered very Im- 
 properly, concluded, in the other, ^/ «p. All were locked up under Sin; and the 
 ' Je-ws, in particular, were locked up under the Law. So here, God has locked up^ 
 V. 32. all together in Unbelief . Now as all, 'Jews znA Gentiles, before Chr ifl ca.me, were 
 locked up under Sin, and the Jews, were locked up under the Im'-jj, condemning 
 them to Death ; not as if none of them could be faved, or be in a State of Ac- 
 ceptance with God •, but only fo far, and in this Senfe ; as the Ground of their 
 Pardon and Redemption»was not laid, or the Price of their Redemption was not 
 paid, till Chrifl, by the Sacrifice of himfelf, took away the Sin of the World : 
 So here, firft the Gentiles, afterwards the Jews, are locked up in Unbelief; not as 
 if they were therefore locked out of the Favour of God, and excluded from 
 eternal Life. For Unbelief is here to be underftood, not in the abfolute, but in 
 the relative Senfe. Not in the abfolute Senfe, as it is a Principle which renders a 
 Man wicked ; but in the relative Senfe -, namely, with Reference to the King- 
 dom of God in this World -, or as it difqualifies a Perfon from being a Sharer 
 in the Honours and Privileges of that Kingdom. It is Unbelief in Profeffion, which 
 ftands oppofed, not to a Life of Virtue, or of eternal Happinefs in the World to 
 come ; but only to Faith in Profeffion. Now as Faith in Profeffion denominates a 
 Man a Subjecft of God's Kingdom in this World, and gives him a Right to all 
 the Privileges of the vifible Church •, and yet he may really be a Worker of Ini- 
 quity, and at laft difowned by Chriji, and perilh for ever, M2/. vii. 21, 22, 23, 
 Lukexiu. 24 — 29: So Unbelief in Profejfwn {yi\\\c\\, upon feveral Accounts, may 
 not be a Man's Fault, but his Unhappinefs) excludes a Perfon from the Advan- 
 tages of God's peculiar Kingdom on Earth ; and yet he may be a Worker of 
 Good, a virtuous Perfon, and at lafl: owned of Chriji, and faved forever. 
 
 That the Apoflle here mennsUnbelief, in this general, relative Senfe ; and on- 
 ly fo far as it excludes a Perfon out of the prefent Kingdom of God, is evident. 
 For thii 32d Verfe ftands in immediate Connexion with the two foregoing ; and 
 [ALL], in this Verfe, includes the unbelieving Jews 3.nd Gentiles, in the two 
 toregoing Verfcs. But the unbelieving Gentiles, are thofe (V. 30.) who in Times 
 fa/i had not believed God, but now, upon their Converfion to Chriftianity, had 
 obtained Mercy ; confequently, they were the whole Body of Gentiles, who from 
 the Time, when the Covenant was made with Abraham, to the Time when they 
 embraced the Faith of the Gofpel, had not believed God ; that is, had not been 
 numbered among the Subjeftsof his vifible Kingdom, as the Jews all that while 
 were. And the unbelieving Jews are thofe (V. 31.) who now do not believe God, 
 but at lad (hall, upon their Converfion to Chriftianity, obtain Mercy ; confequent- 
 ly, they are the whole Body of Jews, who, from the Time of their rejefting 
 the Kingdom of God under the Mefilah, have not believed God; that is, have not 
 been numbered among the Subjefts of his vifible Kingdom, as the believing 
 Gentiles now are. All this is clear. And therefore, we may conclude, i. That 
 the Unbelief, which the Apoftle fpeaks of, V. 32, is not the faulty Charader of 
 particular Perfons, but the general Profeffion of whole Nations, thro' a long 
 Trad of Time. Neither, 2. Is it that Unbelief, which (ubjefts Perfons to final 
 Condemnation. For that Unbelief will not terminate in their obtaining Mercy. 
 But the Unbelief, under which the Gentiles were locked up, terminated in their 
 obtaining Mercy •, and fo will the Unbelief of the Jews too. 3. The whole 
 Body of Gentiles, who embraced the Chrijlian Religion, obtained Mercy ; and fo 
 will the whole Body of the Jews, at the future Period the Apoftle fpeaks of : 
 
 But, 
 
NOTES upon ROMANS. 347 
 
 Bat, evlcleiuly, this relates to their being admitted to the Privileges of God's Chap. 
 Kingdom in this World. Confequently, their Unbelief, which ibnds oppofed XI. 
 to their ohtaiuing Mercy, relates only to their being excluded from thole Pri- l.^'^^-v.J 
 vileges. V. 32, 33. 
 
 In fhort, the Apoftle confiders the unbelieving G^«///a, during the JewiJh'Pc- 
 culiarity, as one Body of Men-, which Body of Men afterward obtained Mprcy, 
 when they were taken into the Church of God : And he, likewife, confiders the 
 unbelieving Jews, from the Time of their rejefting Chrijl, to the future Time of 
 their Converfion, as one Body of Men, who fhull then alio obtmn Mercy, or be 
 brought again into the Kingdom of God. Therefore, as this obtaining of Mercy 
 is no other than the Election, and -Jufllficatlcn, about which he argues in this Epi- 
 ftle, it is certain he doth not thereby mean the Ekclion indj unification only of pzr- 
 ticular Perfons •, and fo as to afcertain their everlafting Salvation: But he means 
 fuch an E'eSiion and 'Jiiliif.caticn as may alfo be applied to Bodies of Men, with 
 refpedl to their being taken into the Kingdom of God, in this World. 
 
 V. 33, tfiT.] Mr. "Loch well obferves, " That this emphatical Conclufion 
 " feems, in a fpecial Manner, to regard the Jews; whom the Apoflle would 
 «' hereby teach Modefty and Submiflion to the over-ruling Hand of the all-wife 
 *' God, whom they are very unfit to call to account for his [rejefting them and] 
 " dealing fo favourably with the Gentiles. His Wifdom and Ways are infinitely 
 " above their Comprehenfion -, and will they take upon them to advife him what 
 " to do.'' Or is God in their Debt? i^c. This is a very ftrongRebuke to the 
 *' Jews, and yet delivered, as we fee, in a Way very gentle and inoffenfive." 
 
 CHAP. XII. 
 
 CONTENTS. 
 
 THE Apoflle has now finifhed his Proofs and Explications relating Chap. 
 to the Juflification, Calling and Eledion of the believing Gf«///a ; Xil, 
 or to their being admitted into the Kingdom and Covenant of God, and 0'"~>'^>.- 
 intereffed in all the Privileges and Honours of his Children and peculiar 
 People, and in all the Bleflings and Hopes of the Gofpel. This, our hap- 
 py State, he has well eftablifhed by folid and fubflantial Arguments, and 
 guarded it againfl: every Attack of the unbelieving Jew. He has demon- 
 ftrated, That it ftands right in the Nature of Things, Chap. I, II, III. 
 That it is fet upon the fame Foot with Abraham's Title to the BlefTings 
 of the Covenant, Chap. IV. That it gives us a Title to Privileges and 
 Bleffings as great, as any the Jews could glory in, by Virtue of that Co- 
 venant, Chap. V. I — 12. He goes ftill higher, and (hews, that our being 
 interefted in the Gift and Grace of God in Chriji Jefus is perfectly agree- 
 able to the Grace, which he has confefTeily bellowed upon all Mankind 
 Yy 2 ia 
 
348 NOTES upon ROMANS, 
 
 Ch A p. in Chrijl Jefiis, in delivering them (at the Refurredlion) from that Death, 
 XII. which came upon them by !^i^;«'s Offence, Chap.Y. 12, to the End. He 
 5^^''"'"'''^ has clearly explained, both with regard to Gentiles and Je'ws, the Nature 
 • i> 2, 5, ^£ ^j^g Gofpel Conftitution, in Relation to its Obligations to Virtue and 
 Holinefs, and the Advantages it gives for encouraging our Obedience, fup- 
 porting us under the fevereft Trials, and fecuring our Perfeverance, Chap. 
 VI, VII, VIII, Further; as the J civs Pretences, that God was bound 
 by exprefs Promife to continue them, and fuch as came into their Peculiari- 
 ty, to be his only People for ever, were direftly inconfiftent with the Cal- 
 ling, and Eleftion of the Gentiles, upon the Foot of Faith alone, he de- 
 monftrates, that the Rejed:ion of \htjews is confiftent with the Truth of 
 God's Word, and with his Righteoufnefs ; he fhews the true Caufe and 
 Reafon of their Rejedlion ; and concludes with an admirable Difcourfe up- 
 on the Extent and Duration of it ; which he clofes with Adoration of the 
 Divine Wifdom in his various Difpenfations, Chap. IX, X, XI. Thus 
 having cleared this important Subjeft with furprizing Judgment, and the 
 nicefl Art and Skill in Writing ; he now proceeds, after his ufual Method 
 in his Epiftles, and the Apoftolic Method of Preaching [155. 4th Note] 
 to inculcate various Chriftian Duties, and to exhort to that Temper of 
 Mind and Conduft of Life, which is agreeable to Gofpel Privileges and 
 Profeflion. 
 
 NOTES. 
 
 V. I, 2.] I OFFER it to the Confideration of the Curious, whether the Apo- 
 ftle, in the firft Verfe, hath not his Thoughts principally upon the Jt-Jifo, 
 and in the fecond Verfe upon \h.t Gentile Chriftiar.s. For (F^ ].) he oppofes 
 moral Duty to the offering up of Sacrifices -, which muft be die Sacrifices the 
 Jevi-s prefented in the Temple •, and calls moral Duty a reafanahk Service, I think, 
 in Oppcfition to ritual. V. 2, Hs dehorts from a Conformity to the Wcrld, 
 (which generally, if not always, means the Heathen World,) and exhorts them 
 to be tramformed by the Renewing of their Minds ; which is the Phrafe he ufes to Gen- 
 tile Converts, Eph. iv. 22, 23, Put off, as comerning the former Ccnverfation, the old 
 Man, a7id he renewed in the Spirit of your Mind. See Mr. Locke's Notes on this Verfe. 
 
 Mercies of God] See [115]. He means all the Bleffings and Privileges given 
 us freely, in the Gofpel, by the Mercy of God. 
 
 V. 3. Tfjrough the Favour, or Grace, that is given unto me'] See the Note upon 
 Chap. i. 5. 
 
 V. 6. Proportion of Faith, and Meafure of Faith, V. 3, feem not to relate to 
 the Degree of any Gift confidered in itfelf, as Mr. Locke fuppofes •, but rather 
 to the Relation and Propordon which it bore to the Gifts of others. For it is 
 plain, he is here exhorting every Man to keep Ibberly within his own Sphere. 
 It is natural to fuppofe, the new Converts might be puft up with the feveral Gifts, 
 that were beftowed upon them, and every one might be forward to magnify his 
 
 own, 
 
NOTES upon ROMANS, 
 
 own, in Difparagement of others ; which would be attended with no good 
 Confequences. Therefore the Apoftle advifes them to keep every Man within 
 his pr^'per Sphere ; to know and obferve the juft Meafure and Proportion of his 
 Gift, intruded vi'nh. him, nor to gratify his own Pride, but to edify the Church. V. 8, i 
 For an Account of the fpiritup.l Gifts and Offices in the primitive Church, 13, 15, 
 fee Lord Barrington's Mifcellanea Sacra, ElTay I, and Mr. Benfoti's Hilicry of ihe firji 
 Planting of the Chriflian Religion, Chap. I. Seft. IV, V. 
 
 V; 8. He that ruleth with Diligence] Lord B.nrrington, in his Mfcel. Sac. Eflay I. 
 p. y6, (j}c. thinks this Claufe relates to the receiving and fuccouring of Strang- 
 ers, [I think perfecuted Strangers, or however fuch as travelled for the Propa- 
 gation of the Gofpel] for thele Reafons, (i.) Becaufe the Apoftle has admonifhed 
 them to ufe well the Gifts of the Spirit, for the good of Men's Minds, F. 6, 
 7, and in the firft Claufe of the 8th. It feems therefore moft natural to fuppofe 
 he fhould, in the three laft: Claufes of F. 8, direcl them how to ufc other Gifts 
 of God's Providence for the Good of Men's Bodies ; and that he fhould lay the 
 feveral Inlfancesof Kindnefs to others together, in the fame Manner as \n Heb. 
 xiii. 2, 3. {2.) n:cTa.T i, a feminine Word of the fame Original and Significa- 
 tion with -Trpii^xy-iv^, is ufed in thisSenfe, Rom. xvi. 2, She has been a Saccourer 
 of many, and of myfelf alfo. Thus he. And, I think, it is not foreign to the 
 Purpofe to obferve, how the Word TpoirJtcS-au is ufed, T?'/. iii. 8, 14, y-eiXavi^yuv 
 TfjiricS-ai, to maintain good Works ; perhaps it might better be rendered, to patro- 
 nize good IVorks, meaning to encourage and afTift in them. nfa,<r«//«y fignifies, 
 among other Things, to defend, patronize. 
 
 V. 10, ir, 12, 13.] In thefe four Verfes the Apoffle delivers ten Precepts, in 
 a very brief and fententious Manner, as if he intended to adapt them to the 
 Memory. I have endeavoured to imitate him in Eng/ifh, and have given them, 
 firft, in his brief and fententious Way v and then, explained them more fully 
 in the Paraphrafe, 
 
 V. 10. In brotherly Lo-ve] See [83]. 
 
 V. 13. To the Necejftty of Saints] See [loi]. 
 
 V. 19. Dearly Beloved avenge not your felves,"] The Emperor Claudius by his De- 
 cree banifhed all Jfiy; from Rome, Afts xviii. 2. Upon this Occafion ^j.v/Az 
 and Prijcilla removed to Corinth, where Paul found them, and dwelt with them 
 a confiderable Time. No doubt, they gave him a full Account of the State of 
 the Chrijlian Church at Rome, and of every Thing relating to the late Perfecu- 
 tion under Claudius. That Emperor's Edift died with him, in about two Years 
 Time. Then the Jews and Chriflians (if the Chrijlians were expelled) returned 
 again to Rome. For Aqiiila and Prifcilla were there when Paul wrote this Epiff le, 
 (Chap. xvi. 3.") which was in the fourth Year of ]<!ero, SuccefTor to Claudius. 
 See Mr. Benfcn's Hiflory of thefirfi Planting of the Chrijlian Religion, Vol. II. Book 
 III. Chap. V. Str(5l. VIII. p. 106, &c. and Chap. VII. Seft. VIII. p. 182. 
 Hence I conclude the Apoftle, in this Verfe and the following, may have his 
 Eye upon the Indignities and Injuries done to the Cbriftian Jews, if not to the 
 Chriflians \n general, in the fore-mentioned Perfecution. 
 
 Eatbet 
 
350 NOTES upon ROMANS, 
 
 Cfi A p. Rather give place unto IFrath] Eccluf. xix. 17. AdmoniJ]} thy Ndghlour before thou 
 Xli. threaten him, and not being angry, give place to the Law of the mcjl High. 
 
 ^'. 20, V. '20. Info doing thou fhalt heap Coals of Fire on his Head.] Grotiiis, Whitby, Locke, 
 
 and Dr. Clarke underftand this, as if the Apoflle meant ; That, in doing chefe 
 beneficent Aftions, you fhall heap the Coals of Divine Vengeance upon your 
 Enemy's Head •, you fl-iall aggravate his Condemnarion, and fubjccl him to an 
 heavier Load of Wrath, if he doth not repent. But is not this dircfting us to 
 do good with a malicious Intent.? And how is it confiflent with the Advice, the 
 Apoltle is here prefTing upon us? He exhorts to recompence to no Man Evil for 
 Evtl,V. ly ; dearly beloved, avenge not your fives, V. 19. Meditate no Evil againll 
 your bittereft Enemies ; but leave them to the righteous Judgment of God, to 
 whom alone it belongs to render to every Man according to his Deeds. On the 
 contrary, if you fee them in Neceffiry or Diftrefs, be ready to relieve and fuc- 
 cour them. And can we fuppofe, after he had affirmed that Vengeance be- 
 longed to God alone, and that we ought not to take the Work out of his 
 Hands, that he would, Balaam-\\\.t, put us into a Way, when we may not take 
 Vengeance ourfejves, of bringing down upon our Enemies the fcvcrcll Venge- 
 ance of Heaven ? Or that, when he had taught us, we might not ftudy to 
 hurt them, in any kind, by our evil Deeds, he flnould fhew us how we may 
 luin them forever by our good Deeds? I fear it will not falve this Difficulty to 
 alledge ; that the Apoftle does not mean, that we Ihould do Good to an Enemy 
 with an Intent to bring down the Vengeance of God upon him •, but only fhews, 
 that this will be the Event, if heperfilfsin hisunjuft Enmity. For not to fay, 
 the Apoftle neither inferts nor intimates this qualifying Claufe, if he pcrfifts in his 
 Enmity ; nor to alledge, that relieving and fuccouring ftands in immediate Con- 
 nexion with heaping Coals of Fire upon his Head, as the immediate and diredt 
 Confequence of it ; in fo doing, in feeding and refrefhing him, thou flialt heap 
 Coals of Fire upon his Head. Not to alledge thefc Things, fuppofing the Apoftle 
 fhould not mean, we are to do an Enemy Good with an Intention of fubjefting 
 him to the heavier Wrath of God ; yet I think it is evident, in the Senfe we 
 are confidering, hemuft advife us to be beneficent with Expe^aticn, in one View, 
 of bringing down upon an Enemy's Head the fevereft Vengeance, even bv our 
 Beneficence. Which furely is a Thought ill connedled with Chriftian Good- 
 nefs ; and feems to lie quite out of the Line of the Apoftle's Difcourfe. 
 
 This Paffage is quoted from Prov. xxv. 21, 22 ; If thine Enemy hunger, give 
 him Bread to eat : And if he be thirfty, give him Water to drink : For thou fialt heap 
 Coals of Fire [Q'^nj] upon his Head, and the Lord fhall reward thee. But there is 
 no NecefTity of giving this Text a Senfe fo harfli, and feemingly fo inconfiftent. 
 It is more agreeable to the Spirit of Wifdom to interpret it thus: Be kind to 
 your Enemy -, for that is the fiirefl: Way to gain his Lnye, and God's Bleffing. 
 
 It is true, nu'Vm Coals of Fire, are feldom taken in a good Senfe, when ufed 
 metaphorically: They commonly fignify Punifhment or Vengeance. But then, 
 they are always faid, or fuppofed, to be heaped up by God himfelf. And fure- 
 Jy God's heaping of Coals, may well be allowed to be very different from ours. 
 For to him Vengeance belongs ; but to us it belongs not. But why may not 
 Coals of Fire, fo neceffary for the Ufe and Comfort of Life, be ufed in a good 
 Senfe too ? It is certain that a Coal of Fire is once however fo ufed, 2 Sam. xiv. 
 7, And fo they fiiall quench my Coal of Fire >rbni which is left, that is, deprive me 
 of m^" little remaining Comfort. And once the Metaphor, the' by a different 
 
 Hebrew 
 
NOTES upon ROMANS. 
 
 Hehrew Word, is applied to Love, Sol. Song viii. 6. Love is ftrong as Death., Jeal- 
 oujy is cruel as the Grave, the Coals thereof are Coals of Fire., which hath a mojl vehe- 
 ment Flame. And, I think, it is evident enough from the Verfe following the 
 Text, that here the Phrafe ought fo to be underftood. Shew Kindnefs to your V. 20. 
 Enemy ; for info doing youfhall heap Coals of Fire upon his Head. It follows. Be not 
 overcome of Evil, hut overcome Evil with Good. Overcome Evil with Good, evident- 
 ly explains, heaping Coals of Fire upon an Enemy's Head by Ads of Goodnefs ; 
 it is to foften his Heart, and difpofe him to Friendfhip ; which is the natural Ef- 
 feftof a generous,, unexpefted Goodnefs. 
 
 Mr. Benfon conjeftures, " that the Phrafe of heaping Coals of Fire upon his 
 *' Head, is taken from melting Metals in a Crucible -, for when they melt Gold 
 *' or Silver in that Manner, they do not only put Fire under and round all the 
 *' Sides, but alfo heap Coals of Fire upon the Head of the Crucible, and fo melt 
 " the Metal : In allufion to this, Chriflians are to heap Coals of Fire [Adts of 
 •' Kindnefs and Beneficence] upon the Head of an Enemy, and fo melt down his 
 •' Obftinacy, bring him to Temper, and overcome his Evil by their Goodo 
 " This is noble, glorious, reafonable and truly Chriltian !" 
 
 CHAP. xiir. 
 
 c N r E N r s. 
 
 THIS Epiftle was wrote in the fourth Year of the Emperor Nero, ^ " ^^ 
 about fix Years after Claudius had expelled the yews from Rome. ^^^..^-J 
 It is not improbable, that (as Suetonius relates in the Life of Claudius) this 
 was occafioned by the tumultuous Difpofition of the yews, in one Shape 
 or other ; whether upon a civil, or religious Account is not eafy to deter- 
 mine. However, we know they had Notions relating to Government 
 favourable to none but their own ; and it was with great Reluctance they 
 fubmitted to a foreign Jurifdiftion. The Chrijlians, under a Notion of 
 their being the People of God, and the Subjeds of his Kingdom, might 
 be in Danger of being infedled with thofe unruly, rebellious Sentiments. 
 Therefore the Apoftle (hews them ; that they were, notwithftanding their 
 Honours and Privileges as Chrijlians, bound, by the ftrongeft Obligations 
 of Confcience, to be fubjedl to Civil Government. Mr. Locke has fo well 
 explained the Apoftle's Senfe, in the Contents and Notes upon this Chap- 
 ter, (excepting his Note upon V. ii, i2.) that I have bSt little to add j , 
 and therefore fhall refer the Reader to him. 
 
 Only I cannot forbear obferving, the admirable Skill and Dexterityj 
 with which the Apoflle has handled the Subjed. Upon every Point his 
 Views in Writing are always very comprehenfive ; and he takes into his 
 Thoughts and Inflrudions all Parties that might probably reap any Benefit 
 
NOTES upon ROMANS. 
 
 by them. As Chiiftianity was then growing, and the Powers of the 
 World began to take Notice of it, it was not unHlcely this Letter would 
 fall into the Hands of the Roman Magiilrates. And whenever that hap- 
 pened, it was right, not only that they fliould fee Chriftianity was no 
 Favourer of Sedition ; but likewife, that they fliould have an Opportunity 
 of reading their own Duty and Obligations. But they were generally too 
 infolent to be inftrudled in a plain, diredl Way, Therefore the Apoftie 
 with a mafterly Hand delineates, and ftrongly inculcates, the Magiftrates 
 Duty, while he is pleading his Caufe with the Subjecl ; and ellablifliing 
 his Authority upon the mofl: true and folid Grounds. He dextroufly fides 
 with the Magiftrate, and vindicates his Power, againft any Subjeil, who 
 might have imbibed feditious Principles, or might'' be inclined to give the 
 Government any Difturbance. And, under that Advantage, reads the 
 Magiftrate a fine and clofe Ledture, upon the Nature and Ends of Go- 
 vernment. A Way of Conveyance fo ingenious and unexceptionable, that 
 Nero himfelf, had this Epiftle fallen into his Hands, could not well have 
 milTed of feeing his Duty, and yet would hiive met with nothing flatter- 
 ing on the one hand, nor ofFcnfive or difgufting on the other. 
 
 If the Reader is attentive, he muft be ple.ifed to fee in how fmall a 
 Compafs, and with how much Dexterity, Truth and Gravity, he affirms 
 and explains the Foundation, the Na?:ure, liie Ends and juit Limits of the 
 Magiftrates Authority, while he is pleading his Caufe, and teaching the 
 Subjed the Duty and Obedience due to Govcrnours. 
 
 NOTES. 
 
 V. II, 12.] " It feems by thefe two Verfes, faith Mr. Locke, as if St. Paul 
 " looked upon Chrijl's Coming as not far off", to which there are feveral other 
 " concurrent Paflages in his Epiflles : See i Cor. i. 7." 
 
 But, with all due Refpeft to Mr. Locke, Grolius, and other learned Men, 
 who favour this Sentiment, I will venture to fay, they have erred, not under- 
 flanding the PafTages of Scripture, which they have alledged, nor the true State 
 of Things. 
 
 That St. Paul did not look upon Chriji's Coming as not far off, or, as if it 
 might happen while he, and the Men of that Generation were living, is incon- 
 teftably evident from 2 Theff. ii. i, i^c. where he profefledly refutes this errone- 
 ous Opinion. The Cafe was this. The Thej^aionians had miftaken fome Expref- 
 fions in his firft Letter; jufi: in the fame Manner, I fuppofe, as Mr. Locke, and 
 others, have mifl;»j<en the like Paflages. He had told them, (1 Tbeff. v. 2, 3, 4.; 
 ^at the Bay of the Lord fo [fuddenly] comes, as a Thief in the Night ; and that 
 their only Security againft their being furprized, or overtaken unawares, by that 
 Day, was their not being in Darknefs, but enjoying the Light of the Gofpel, 
 ?^. 4, 5 ; But, ye Brethren, are not in Barknefs, that that Bayfhould overtake you as 
 a Thief . Tou are all the Children of Light. This, their being forewarned of it, 
 and furnifhed with all proper Means to prepare for it, was their only Security 
 
 againft 
 
NOTES upo7t ROMANS, 353 
 
 againft being furprized by the Coming of our Lord to Judgment. Now taking Chap. 
 this in Connexion with what he had iliid jufl: before, (Chap. iv. 15.) IVe * who XIII. 
 are c.Uvs, and remain unto the Coming of the Lord, they concluded, juft as Mr. '-■''"v^n^- 
 Locke doth, that the Lord would come while they were alive, and hereby were ^ • 1 'j 12 
 much alarmed and difturbed. But this Notion was not only f^lfe, but of very 
 bad Tendency. And therefore the Apoftle with much Earneitnefs corredls the 
 Miftake in a fecond Letter, Chap. ii. i, i^c. Now, faith h?, we befeech you, Bre- 
 thre?i, by the Coming of our Lord Jefiis Chrijl, and by our gathering together unto him^ 
 that ye be not foon fljaken in Mind, or be troubled, neither by Spirit , nor by Word, nor by 
 Letter, as from us, as that the Day of Chrifl is at hand. Let no Man deceive you by 
 an^ Aleans : For that Dayjhallnot come, except there come a Falling away firfl, and that 
 Man of Sin be revealed, the Son of Perdition, &c. Here the Apoftle plainly de- 
 clares. That he did not believe the Coming of the Lord was at hand ; and 
 that he knew, by the Spirit of Prophecy, that before the Coming of the Lord, 
 there would be a Falling away, or great Apoftacy in the Chrillian Church, and 
 that theJWa« of Sin would appear, and ere£t a fpiritual, Antichriltian Tyranny, 
 in thsTemple, or Church of God. 
 
 Most certainly the Apoftle knew, that the Coming of Chriff would not be 
 till feveral Ages after the Time, in which he lived. And, no doubt, all the 
 Apoftles knew this as well as he. And yet he, and the other Apoftles, always 
 fpeak as if the Coming of Chriji, and the Day of our Lord, the Day of Judg- 
 ment, was near at hand j and, accordingly, exhort Chriftians to watch, and to 
 keep themfelves in Readinefs, that they might not be furprized by it. Rom. xiii. 
 I r , 12, — Now is our Salvation nearer than when we believed. The Night is far fpent, 
 the Day is at hand. Phil. w. 5, Let your Moderation be known unto all Men. 'The 
 Lord is at hand, i Thef. v. 2, — The Day of the Lord fo cometh as a Thief in the 
 Night. For when they [all wicked yi.tr\']Jhallfay, Peace and Safety ; then fudden De- 
 jlruElion comes upon them, — and they Jhall not efcape. But ye. Brethren, are not in 
 Darknefs, that that Day fhould overtake yni as a Thief. Heb. x. 37, For yet a little 
 while, and he that Jhall come will come, and will not tarry. Jam. v. 7, 8, 9, Be pa- 
 tient therefore. Brethren, wtto the Coming of the Lord. Behold, the Hufbandman waits 
 for the precious Fruit of the Earth, &c. Be ye alfo patient, — for the Coming of the 
 Lord draweth nigh. Grudge not one againfi another. Brethren, left ye be condemned: 
 Behold, the Judge ftands before the Door, i Pet. iv. 7, The End of all Things is at 
 hand: Be ye therefore fiber, andwatch unto Prayer. 2 Pet. iii. 10, 11, 12, — The 
 Day of the Lord will come as a Thief in the Night ; — then — what manner of Perfons 
 ought ye to be in all holy Converfation and Godlinefs, looking for and hajling unto the Com- 
 ing of the Day of God. 
 
 Our blefled Lord alfo knew very well, that he fliould not come while that 
 Generation, to whom he preached, was alive. And yet he exhorts that Gene- 
 ration to watch, and have all Things in Readinefs, that they might not be fur- 
 prized by his Coming. Mat. xxiv. 42, &c. Watch therefore, for ye know not what 
 Hour your Lord doth come. But know this, that if the good Man of the Houfe had 
 known in what Watch the Thief would come, he wotdd have watched, and would not 
 have fuffered his Houfe to be broken up. Therefore be ye alfo ready : For in fuch an Hour 
 as you think not, the Son of Man comes. — xxv. 1 3 , Watch therefore, for ye know nei- 
 Z z iher 
 
 How the Apoftle is to be underllood, when he faith, We who are alive, fee [78 Note]. 
 
NOTES upon ROMANS. 
 
 iher the Bay nor the Hour, wherein the Son of Man cometh. Mark xiii. 33, t£c. 
 Take ye heed, watch and pray : For ye know not when the Time is. — fVatch ye there' 
 'ore, for ye know not when the Mafler of the Houfe comes ; — Lefl coming fuJdenly, he 
 ^'^' find you Jleeping. And what I fay unto ycu, 1 fay unto all, PFatch. Luke xxi. 34, (^e. 
 And take heed to yamfelves, kfi at any Time your Hearts be overcharged with Surfeiting, 
 and Drunkennefs, and the Cares of this Life, and fo that Day come upon you una- 
 wares. For (IS a Snare fhall it come upon all them that dwell on the Face of the whole 
 Earth [that is, upon all Men, in ail Parts and Ages of the World.] Watch ye 
 therefore, and pray always, that ye may he accounted worthy to efcape all thefe Things that 
 fjjall come to pafs, and to fland before the Son of Man. [And after his Afcenfion. 
 Rev. xxii. 7, 12, 20. Behold, I come quickly: Bkffed is he that keepeth the Sayings of 
 the Prophecy of this Book. And behold, I come quickly •■, and my Reward is with me, to 
 give every Man according as his Work /hall be. He which tejlifieth thefe Things, faith. 
 Surely I come quickly. Amen. Even fo, come Lord Jefus.'] 
 
 This is the current Language and Senleof our Lord and his Apoflles. They 
 reprefent his Coming as at hand, 2.% drawing mgh, and admonifh their Hearers ta 
 watch, left his Coming fhould find them unprepared •, tho' they knew his Com- 
 ing would not be till many Ages after thofe Perfons, whom they fo exhorted, 
 were dead and in their Graves. 
 
 But how fliall we reconcile this feeming Inconfiftency ? Thus. The Time of 
 our Lord's Coming coincides, or happens at the jame Time, with the Time of our Death \ 
 bow near to, or how far foever from, his Coming we happen to die. 
 
 To confirm this Propofition, 1 fliall advance but one Argument out of more 
 that might be produced. It is this. Certainly our Chriftian Courfe [of prepa- 
 ratory Duties, Sufl^erings, Fighting, Watching, Patience, &c.] ends, when we 
 die : But Chrifl comes, when our Chriftian Courfe ends ; or, our Chriftian Courfe, 
 in this Life, terminates in the Coming of Chrifi. This is evident from the fol- 
 lowing Texts. I Cor. i. 8, Who alfo fhall confirm you hlamelefs unto the End in the 
 "Day of our Lordjefus Chrifi. Phil. i. 6, 10, — he, zvho has begun a good Work in' 
 you, V)illperfe5l it until the Day ofjefus Chrifi. That ye may approve, or try, Things 
 that are excellent, or differ •, that ye may befmcere, and without Offence till the Day of 
 Chrifi. I Thef. iii. 13. To the end that he may eflablifh your Hearts unblameable inHo- 
 linefs before God even our Father, at [unto] the Coming of our Lordjefus Chrifi with 
 nil bis Saints. — v. 2 3, — 1 pray God your whole Spirit and Soul and Body be preferved 
 blamelefs unto the Coming of our Lord Jefus Chrifi. 2 Thef i. 7, — to you who 
 are troubled, rest with us, when the Lord Jefus fhall be revealed from Heaven. 
 I Tim.vi. II — 15. But thou, O Man of God, fee thefe Things : [the Love of Mo- 
 ney, l£c. V. 9, 10.] And follow after Righteoufnefs, Godlinefs, Faiih, Love, Patience.^ 
 Meeknefs. Fight the good Fight of Faith, lay hold on eternal Life. — I charge thee 
 in the Sight of God, — That thou keep this Commandment without Spot, unrebukeablc, un- 
 til the Appearing of our Lord Jefus Chrifi. Which in his Times he fhall fi:ew, who is 
 the blcffed and only Potentate. 2 Tim. iv. 7, 8, I have fought the good Fight, I have 
 finifhedmy Courfe, — Henceforth there is laid up for me a Crown of Righteoufnefs, which 
 the Lord, the righteous Judge, fhall give me at that Day. Jam. v, 7, Be patient. 
 Brethren, unto the Coming of the Lord, i Pet. i. 5, Who are kept by the Power of 
 God through Faith unto Salvation, ready to be revealed in the lafi Time. V. 1 3, Where- 
 fore gird up the Loins of your Mind, be fiber, and hope to the End, for the Grace that 
 is to be brought unto you at the Revelation of Jefus ChriH. 2 Pet. iii. 11, 12, What 
 manner of Pcrfoni ought ye to be in all holy Converfation, — looking for, and hafiing 
 
 unto 
 
NOTES upon ROMANS. 355 
 
 unto the Coming of the Bay of God. Rev. ii. 25, That ithkhye have already., hold Ch a v. 
 fajiViW I come. — iii. 11, Behold., I come quickly : Hold that fafl which thou haji, XIII. 
 that no Man take thy Cro'X'n. '._y'-\'-v„ 
 
 In all the New Teftament we are never exhorted to prepare for Death, but al- V. 11, 12 
 ways for the Coming of our Lord, &c. 
 
 Hence it appears, that the End of our Chriftian Courfe, and confequently, 
 of our prefent Life, is the Coming of our Lord, when we fhail receive the Sal- 
 vation, the Crown of Righteoufnefs, which he will give to them that love his 
 Appearing. An awful, important, awakening Truth ; of great Weight and 
 Force in Religion, infinitely worthy of our moft ferious Confideratiun every 
 Day and Hour of our Life. It is indeed the grand View and Power of the 
 Gofpel : Tho' there is Reafon to fear, but few Cnriftians underfland, or lay it 
 to Heart. 
 
 V. II. Our Salvation] Jude V. 3, it is called the common Salvation; meaning 
 that Salvation, or Reft, which we have aZ/a Promife left of obtaining; as all the 
 Jfraelites had a Promife left of entering into the Land of Canaan, even they 
 who fell Ihort thro' Unbelief, Hel?. iv. i, 2. The Apoftle is fpeaking to thofe, 
 who either aftually did, or might poflibly, walk in Rioting and Drunkennefs, in 
 Chambering and Wantonnef, in Strife and Envying, V. 13. And yet, when he 
 faith, OUR Salvation, he plainly allows them an Interefl in the Gofpel-Salvation. 
 "Which can, I conceive, be underffood no otherwife than thus : As they pro- 
 fefTed the Gofpel, the Sins of their Heathen State were pardoned, and a Pro- 
 mife was given them of Salvation, or of eternal Life. But this Promife was in- 
 tended to a be MOTIVE to all Holinefsand Obedience; which, if it had its 
 proper EfFeft, would fecure their final, and eternal Salvation ; but, if not, 
 they would fall fhort, and fall into eternal Dellrudtion. [140] And thus the 
 Gofpel Salvation is alfo OUR Salvation; or thus, all profefied Chriftians, at this 
 Day, are alfo interefted in it. 
 
 Obf. The beautiful and lively Metaphor in this and the next Verfe. This 
 prefent, imperfeft State of Trial, he compares to the Night; and the Salvation 
 and Glory, we all have in Profpedt, to the Dcy ; he fuppofes Chriflians may be 
 afleep, negligent of their mofl: important Concerns, or immerfed in Senfuality ; 
 He, as the Apoftle of Chrijl, and a Preacher of the Gofpel, knocks at the Cham- 
 ber-Door, and calls to them ; It is high Time to awake out of Sleep ; the Day ap- 
 pears, the glorious Day of your everlafling Salvation : Awake, awake ; throw off the 
 loofe Clothes, which cover you in the Night, and in which it is unfeemly to appear before 
 Men; and put on that comely Drefs, which is agreeable to the Day, and gives a decent 
 and honourable Appearance in the World. Meaning, that Uifpofition and Converfa- 
 tion, which is agreeable to the Gofpel, lovely in the Eyes of Mankind, and 
 which fits us to appear anaong the Bleired, in the Realms of Light. 
 
 V. 12. The Armour of Light.'] So our Tranflation ; but improperly. Beza^ 
 upon this Verfe, obferves very juftly. That the Senfe of the Greek Word ott?^ 
 Armour, is very extenfive, and comprehends any Accoutrements of the Body, 
 Here it evidently fignifies Drefs ; and the Apoftle's Meaning will be obfcured, 
 if it is not fo tranflated. 
 
 Zzz Y.i^.Make 
 
356 NOTES upon ROMANS. 
 
 Ch A p. 
 
 XIII. V. 14. Make not Provifton for the Fle/h] Dr. Hammond renders this very well, 
 
 l^>^v^v_^ Take care your Providence for the Flefh, do not turn into Coveioufnefs, and irregular D«- 
 V. 14. fires ; for it might be tranflated, Nhke not Provifton for the Flefh unto Covetoufnefs. 
 
 CHAR XIV. to C H A P. XV. ver. 14. 
 
 c N r E N r s. 
 
 B 
 
 Y Aquila and Prifcilh, who were come from Rome, and with whom 
 St. Paul was familiar for a confiderable Time; [ABs xvii. 2, 3.) or 
 y^^^^'"^*^ by fome other Hand, St. PW had a particular Account of the State of the 
 ' ■ Chriftian Church at Rome; and was informed, that there was no good 
 Agreement between the Jcwifh and Gentile Converts about M EATS and 
 DATS. The feijoijh Chridian^ retaining a Veneration for the Law of 
 Mofes^ abftained from certain Meats, and was obfervant of certain Days ; 
 while the Ge?itile, underftanding that the Chriftian Religion laid him un- 
 der no Obligations to fuch ceremonial Points, had no Regard to either. 
 The Jew cenfured the Gentile, as a Latitudinarian, little better than a 
 meer Heathen, and likely to relapfe into Idolatry. The Gentile cenfured 
 the Jew, as a Man of narrow, fuperftitious Principles, and defedive in 
 the Faith of the Gofpel. The Apoftle exhorts, that, in fuch Things not 
 effential to Religion, and in which both Parties, in their different VVay of 
 Thinking, might have an honeft Meaning, and ferious Regard to God, 
 Difference of Sentiments might not hinder Chriftian Fellowfhip and Love : 
 But that they would mutually forbear each other, make candid Allow- 
 ances ; and efj,ecially not carry any Gofpel Liberties fo far, as to difguft a 
 weak Brother, or Jeicijh Chriftian, againft the Gofpel itfelf ; and tempt 
 him to renounce Chriftianity. 
 
 His Rules and Exhortations are ftill of great Ufe: And happy would 
 the Chriftian World be, if they were more generally praftifed. 
 
 N o r E s. 
 
 V. I. Him that is weak in the Faith"] Meaning the Je'w, who (the Apoftle knew 
 aflTuredly) was in the Wrong ; yet he ufes him very tenderly, and avoids faying 
 any Thing of him, that was harfh, or over-bearing -, and only reprefents him 
 as weak in the Faith. 
 
 V. 2. Eateth Herbs] namely, in a Heathen Country. See Dan. i. 8 — 17, 
 
 V. 3. Judge 
 
NOTES upon ROMANS. 
 
 V. 3. Judge him that eateth'] See Note on Chap. ii. 27. 
 
 V. 4. Stands or falls, titI^. J F«&, is here ufed in the deftrudlive Senfe ; (fee V. 3, 4, 
 Note on Chap, xi, 11, 12.) and fignifies being totally caft off. 7 — 9, 16, 
 
 Able /s ffj^/^f himjiand.'] For the Senfe of a^/i?. See Note upon Chap. i. 16. 17, 20, 22. 
 
 V. 7, 8, g. Fjr ;7(J«i? 0/ «J Uveth to himfelf, and none of us dieth to himfelf.'] The 
 Apoftle's Argument ftands thus -, According to the Principles of true Relision, 
 and of the Chri/lian Religion in particular, we are not our own -, neither are we 
 to live to ourfelves, as if we were our own Lords and Proprietors, and had no 
 other Rule, but our own Will and Pleafure. No ; we are all Chriji's ; we are his 
 Difciples and Subjedls •, and his Will fhould be the Rule of our Confciences and 
 Conduft. I'herefore, as we fhould not make our own Wills, or Sentiments, a 
 Rule to ourfelves, much lefs fhould we make them a Rule to others ; as if they 
 were to live to us, or hke Servants pay us Obedience. For we can neither fave 
 ourfelves, nor them. At Death we do not fall into our own Hands, as if we 
 had Power to raife ourfelves to Life again, at the laft Day: But we die into the 
 Hands of Chrijl ; and it is he alone, to whom God has given Power to bring us 
 to Life again. Confequently, it is the Duty of every one of us to approve our- 
 felves to our Lord Jefus Chriji ; and therefore we may fafely leave every one to do 
 what he fincerely thinks is moft plcafing to him, without endangering our own 
 Salvation, or that of a C/&n'/7/«« Brother. For afluredly, all is well, both with 
 him and us, in Life and in Death, if both ferioufly endeavour to regulate their 
 Aaions by the Will of Chrijl. 
 
 None of us liveth'] That is, ought to live. See [244.] 
 
 V. 16. L-Hnot then your Good be evil fpoken of] Parallel to this, I conceive,, is 
 1 Ccr. X. 29, 30. See Mr. Locke*s Paraphrafe upon thefe Verfes. 
 
 V. 17. For the Kingdom of God] See the general Defcription of this Kingdom^ in 
 the Preface, § 9 — 15. 
 
 V. 20. 7>&^ Work of God] That is, a Chriftian, i Cor. ix. i. Ephef. ii. 10, 
 Phil, u 6. See [81]. Deftroying him here, and F. 15, is caufing him to apofta- 
 tize, or renounce the Chriftian Faith, [236J. 
 
 V. 22. Haji thou Faith? Have it to thyfelf before God.] There is no NecefTity for 
 reading the firft Claufe interrogatively ; and it feems to me more agreeable to 
 the Suudure of the Greek to render it. Thou haft Faith. As if he had faid, / 
 OTs.-n, you have a right Perfuafwn. Further, there is an Anadiplofis In £%«« and iyj.. 
 The firft fignifies fimply \_have\ the latter \hold fafl'.\ You hav,e a right Perfua/ion 
 concerning your ChrisJian Liberty ; and I advife you to hold that Perfuafion ftedfaftly, 
 with refpecT: to yourfelf, in the Sight of God. Ex«>. HAVE, has frequently 
 tliis emphatical Signification. Mat. xxv. 29, ^c. [235. 2d. Note.] 
 
 Have it to thyfdf before God.] So we render the Greek, xa.7d. cccurov iyj waiTtov ts 05». 
 But I do not know that zaxa, ever fignifies [to], or that it is any where fo tranf- 
 lated, except in this Place. But it frequently fignifies, with refpeS to, as pertain- 
 ing to, as concerning, as touching, in rejpe£} of; and is often fo rendered j Rom. \. 
 
 3' 4, 
 
358 NOTES upo?t ROMANS. 
 
 Chap. 3,4,15. — iv. i. — vii. 22. — ix.3,11. — xi. 5, 28. 2Ccr.xi.2r. 
 XIV. Phil. iii. 5, 6. — iv. 11. Heb. ix. 9. And in many other Places. And fo it 
 t_,/-V'-v_.J fliould have been tranflated here ; namely, zvilh refpcSi to yomfelf, or lb far as 
 V. 22, 23. concerns yourfeif, /jo/^ it in the Sight of God. It is an Exhortation, not to keep ic 
 pri\'ate to himfelf, not to fupprefs his Sentiments; but to retain them fteadily, 
 and never do, or fay any Thing inconfiflent with them ; as it follows, Hapjy is the 
 MawJi-ho condemns not himfelf, by doing, or profefTing, any Thing inconfillent with 
 what he is aflured in his own Confcience is right. The Apoftle puts this in, that 
 the Chrijlian Gentile might not miftake his Meaning, or imagine that he was per- 
 fuading him to be inditFerent to the Truth, to diffemble it, to give it up, or a<5t 
 contrary to ic upon fome Occafions. This was far from the Apoftlc's Intention ; 
 who only exhorts him, to think charitably of a weak Brother, and to abftain 
 from any indifferent Adions, that might difgufl: him, or prove a Snare or Temp- 
 tation to him. And, without this Caution, his Difcourfe would have been im- 
 perfctft, and not well guarded. 
 
 V. 23. But he that doubleth is condemned., if he eat] In reading this Verfe lay the 
 Emphafis upon IS. V. 22, Happy is he that condemns not himfelf in that Thing 
 which he allows : But he that doubts is condemned^ if he eats, &c. 
 
 CHAP. XV. 
 
 NOTES, 
 
 Chap. V. i . We then who are flrong ought to bear the Infirmities of the fVeak. 0?«Ao//6» 
 
 XV. J's "/^wf 01 <hiv<i\oi'] According to our Tranflation, one would fuppofe this Verfe 
 
 t^,-^s,-v^ is an Inference from the latter Part of the foregoing Chapter •, as if it were, 
 
 V. I, 4, 6, We therefore who are flrong., ought to bear the Infirmities of the Weak. Whereas, it is 
 
 7. in the Greek ; but we who are flrong, &c. And it (lands in immediate Connedioii 
 
 with the lafl: Verfe of the former Chapter, by V^ay of Oppofition : Thus ; 
 
 " The weak Brother, who puts a Difference between Meats, is condemned, if 
 
 " he eateth, without obferving a Diftindion ; but we, who are ftrong, [mean- 
 
 " ing the Gentile-Chrijlians] are fo far from being condemned, if we bear the In- 
 
 " firmitiesof the Weak, that we are bound in Duty to doit." Therefore, thefe 
 
 two Verfes, the Jaft of the foregoing, and the firfl of this Chapter, cannot be 
 
 feparated without deftroying the Senfe. 
 
 v. 4, Were written for om Learning'] See [74] 
 
 V. 6. Thaty* may with one Mind and one Motiih glorify God.] I cannot fee how this 
 can be othcrwifc undcrflood than of public Worihip; and it fhews, that glorify- 
 ing, or praifing God for his Grace, in ChriH Jefus, is a principal Part of Chn- 
 ftian-Worfhip, in which all fnouid join with one Mind and one Mouth. 
 
 V. 7, To the Glory of God] This, I conceive, denotes the Gofpel-State, into 
 which believing Jrijus and Gentiles were taken, and which he fignifies by \Glory] 
 
 Chap. 
 
NOTES upo7i ROMANS. 359 
 
 Chap. ix. 23. And defcribes to be eminently ^/sw^j, 2 Cor. iii. 7 — 11. But Ch a p. 
 the Difference is not material, if it be underftood as Mr. Ixcke expounds it. XV. 
 
 V. 8. I cannot fee how either the Strudure, or Senfe, of the Greek will bear, V. S, o. 
 that thofe Words {now I fay, that Jefus ChriSl was a Minijler of the Cinumd/ion) 
 fhould be thrown, as Mr. Locke faith, into a Parenthefis ; and that [to the Glory 
 of God, V. 7,] (hould be connefted with, Sjor the Truth of God, V. 8.] All feems 
 to me to ftand right and eafy by only repeating [I fay'] V. 9, thus -, V. 8, Nonx) I 
 fay, that Jefus Chrifl was a Minijler of the Circumcifion, on Account of the Trvth of 
 God, to confirm, or make good, the Promifes made to the Fathers: V. 9, And I fay 
 that the Gentiles, on Account of Mercy, fhould glorify God; meaning, with the 
 Jew'?, Approbation and Concurrence. The Gentile muft allow the Jew a primary 
 and eminent Right to all the Glory and Privileges of the Gofpel ; becaufe 
 the T'iJf/jTHof God was engaged,, by the Promifes to yBraham, &cc. to fend 
 the Meffuih to the Jewifh Nation, to make his Appearance, and to exercife his 
 Miniftry, among, them, for their Salvation. Therefore the believing Gentile 
 had undeniable Rfeafon to own and receive the believing Jew ; and to join with 
 him in the Divine Praifes, V. ^,6. And, as God had extended his M^i^Ci", 
 in Chriff- Jefus, to the believing Gentiles, how could the Jews refufe the Gentiles 
 a Share in folemn Thankfgivings to God, for fo great a Favour? Could the 
 Jew Kmt, or deny, the Mercy of God to the G^«/z7^ World ? And, if he al- 
 lowed God's Mercy to them in the Redeemer, muft he not allow them to bear a 
 Part in folemn Acknowledgnrtents of his Goodnefs .? Efpecially, confidering. 
 that the Scriptures do exprefsly foretell, that the Gentiles fhould have their Share 
 in this joyful Work. 
 
 The Apoftle is perfuading them to a cordial Coalition in public Worfliipi 
 and gives each Party a fubftantial Reafon, why they ought to unite their Hearts, 
 as well as Voices. But, as it would be more difficult to perfliade the Jew, there- 
 fore he plies him with feveral Quotations out of Scripture. 
 
 Mr. Locke, in his Note upon the 7th Verfe, and Chap. xiv. i, thinks the Re- 
 ceiving, the Apoflle fpeaks of, is not receiving into Church-Communion •, but 
 into familiar, ordinary Converfation. But it feems evident to me from V. 5, 6, 
 that the Apoftle had Reafon to fufpedl, that they might not cordially unite in the 
 Worfhip of" God ; and that Receiving, V. 7, has chiefly refpedt to this. Mr. 
 Locke fays, Direilions cannot be given to private Chrijiians to receive one anotJxr into 
 Church-Communion. But why not ? If they uncharitably refufe Communion 
 with one another, furely they may be directed and exhorted, upon that, as well 
 as any other Inftance of Mifbehaviour. 
 
 Chrifi was a Minijler of the Gircunui/toii, Mat. xv. 24. I am not fent, hut to thelcjl 
 Sheep of the Houfe of Ifrael. 
 
 V. 8,9. On account of the Truth of God,— And I fay, . that the Gentiles on account 
 of Mercy obtained, (hoidd glorify Godf\ This gives the Senfe of the Greek much 
 more clearly, I prefume, than for the Truth of God, for his Mercy?^ And the 
 Words \l fay, obtained'] feem neceffary to be inferted, to make the Sentence, and 
 the Apoltie's Argument, more intelligible. 
 
 V. 9, 
 
NOTES upon R MANS. 
 
 V. 9, 10, II. This confirms what is noted upon V. 6 : namely, that Praife 
 and Thankfgiving to God for his Mercy in Chrill Jefus is a principal Part of 
 10, Chrijiian Worftiip. See alfo Ileb. xiii. 15. 
 
 CHAP. XV. ver. 1 4., to the End. 
 CONTENTS. 
 
 Chap. TT N this Part of the Chapter the Apoftle, with much Complaifance, 
 
 XV. J^ apologizes for writing the Letter, and for the Freedom he had ufed, 
 
 Y^~^^'^ particularly with the Gentile Part of the Cbriftiam ; which Freedom he 
 
 ' ' hoped they would place to the Account of the Commiffion he had re- 
 
 ceived, to be the Apoftle of ihc Gen/iks, V. 14 — 17. He gives a gene- 
 ral Idea of the Succefs, and Courfe of his Miniftry, F. 18 — 21. Signifies 
 his great Defire to make them a Vifit at Rome, V. 22 — 24. Acquaints them 
 with the Journey he was going to take from Corinth to 'Jerufalem, to car- 
 ry a charitable Colledion, made among the Gentile Converts, for the Re- 
 lief of the poor C/jr////rt;w there ; and defires their Prayers, that he might 
 be delivered from the Malice of the infidel Jews; and that his charitable 
 Defign might be kindly accepted, and have its intended EfFeft among the 
 Chrijiian Jews, V. 24 — 33. 
 
 NOTES. 
 
 V. 15. I have written the more boldly unto you, in fame fort, c-rro /^sfa?] Msf«f is a Part 
 of any Thing, or Company of Men. John xiii. 8. Alls v. 2. — xxiii. 6, 9. 
 And a.'TTo ixi^xf may fignify Part of, or a Party among the People, to whom the 
 Apoftle writes, or of whom he fpeaks, Rom. xi. 25. 2 Cor. i, 14. — ii. 5. 
 That it has this Senfe here, and fignifies the Gentile Part of the Church at Rome, 
 I am inclined to think, becaufe the Apoftle aftigns his Commiffion, as the Apo- 
 ftle of the Gentiles, for the Reafon of his Boldnefs in Writing. I have zvritten 
 more boldly unto you — becaufe, or on Account, of the Grace that is given to me of God., 
 that IJhould be the Minijler of Jefus Chrifl to the Gentiles, iic Now this would 
 be an Apology only to the Gentile Part of the Society -, and therefore, to pre- 
 ferve the Propriety of the Apoftle's Reafon, we ought, I conceive, to render 
 **o //'piif, with refpeh to Part of you. 
 
 On Account of the Favour, or Grace, that is given unto me] See the Note on 
 Chap. 1.5. 
 
 V. 16. The Offering up of the Gentiks] This Sentiment feems to be taken from 
 Jfai. Ixvi. 20. And they jhall bring all your Brethren for an Offering unto the Lord, out 
 of aU Nations. 
 
 V.17 
 
NOTES upon ROMANS, 361 
 
 Chap, 
 
 V. 17. I have whereof I may glorv] See Note on Chap, ii, 17. XV. 
 
 I'hrougbJefusChrin'] See i Cor.xv. 10. iCor. iv. 7. — xii. 9. Kf>bef. iii. 7. V. 17, 20, 
 Ci?/. i. 28, 29. 25, 26. 
 
 V. 20.] 2 C<?r. X. 16, — Left IJhould ■RvihV)'] See [103]. 
 
 "V. 25, 26. 7^^ Saints, the poor Sxmis] See [101]. 
 
 V. 25. I now go to Jerufalem, to minifter unto the Saints'] He means, (as appeal's 
 from what follows, V. 26, 27.) to carry the Money, which he had colledled 
 among the Gentile Chriftians in Macedonia and Acbaia, for the Relief of the poor 
 Chrijlians at Jerufalem. This was an Affair, which lay near his Heart ; and about 
 which he had taken a deal of Pains, fee i Cor. xvi. i — 4. 2 Cor. 8th and 9tli 
 Chapters. His Defign in the Affair is pretty evident from 2 Cor. ix. 12, 13: 
 Where he faith. The Adminiftration of this Service, not only fuppUeth the Wants of 
 the Saints, but is abundant alfo by many Thankfgivings unto God. While, by the Experi- 
 ment of this Miniflration, they, the }tvjs,, glorify God for yottr prof effcdSubjctf ion lotto 
 the Gofpel of ChriH, and for your liberal Diflribntion unto them, and imto all Men. The 
 Je'iVs were generally treated as Objefts of Contempt and Inflilt throughout the 
 Roman Empire. The Apoftle was in Hopes this liberal Contribution, fent by the 
 Gentile Chriflians, converted by P<?«/'s Minittry, would engage the Affeflions of 
 the Jewijh Chriftians at Jerufalem, on their Part much prejudiced againfl the Re- 
 ception of the Gentiles into the Church and Covenant of God, without fubmit- 
 ting to their Law. Moft gladly would he have eflablifhed a folid Coalition be- 
 tween the Jewifh and Getitile Converts ; being fenfible it was of great Import- 
 ance to the fpreading of the Gofpel. And this was one laudable Device to ac- 
 complifh the good End -, namely, to procure a handfome Prefent from the Gen- 
 tiles to the poor Saints a.t Jerufalem ; which was a probable Expedient to concili- 
 ate their Affedion and Efteem, by affording them a pleafing Tafte of the good 
 Fruits of St. Paul's Miniftry •, and giving them Reafon to believe, that their Na- 
 tion would be regarded and honoured, in Proportion as the Gofpel fpread in the 
 World. I make no doubt, this is an Inftance of St. Paul's Zeal and prudent 
 Endeavours to eftablifh a good Harmony between Chriflian Jews and Gentiles. 
 And this fhews, why he fo earneftly requefts the Prayers of the Chriftians at 
 Rome, that his Service, which he had for Jeruhkm, might be accepted of the Saints^ 
 V. 30, 31. 
 
 It is no Objeftion to this. That James, Peter, and John had defired Paul to re- 
 member the Poor ; or to make a CoUedtion among the Gmile Converts, for the 
 poor Brethren at Jerufalem, Gal. ii. 10. For he there tells us ; that it was what he 
 had intended to do, before they propofed it -, >tai iS'jovS'a.aa, avTo tbto 'Bomai, 
 IVhich very Thing I alfo was intent upon having done. And, probably, he firft men- 
 tioned it to the Apoftlesof the Circumcifion. 
 
 Aaa CHAP. 
 
V. I. 
 
 2^2 NOTES upon ROMANS. 
 
 CHAP. XVI. 
 
 CONTENTS, 
 
 THIS Chapter confifts chiefly of Salutations. Throughout the whole 
 Epiftle, the Apojlk has demonftrated his affedlionate Regards to 
 the whole Society of Chrillians at Rome. But it was ftill more engaging, 
 to take a friendly Notice of the principal Perfons by Name, adding to fe- 
 veral of them, the honourable Charader they deferved, or fome fpecial 
 Mark of his Efteem. In the midft of thefe Expreffions of his Love, the 
 great Defign of writing the Epiftle, and eftablithing their Happinefs, re- 
 curs to bis Thoughts. The Jewijh Converts were exceeding zealous to re- 
 duce all ProfefTors of Chriftianity to a Submiffion to the Law of Mojes: 
 And on this Account, not only propagated bad Principles of Religion ; 
 but, almoft evEry where, broke in upon the Peace and Unity of the Gen- 
 tile Churches. This was the Cafe of the Churches in Galatia -, but was 
 not yet the unhappy Cafe of the Church at Rome. But the Apoftle, fear- 
 ing it might, after all he has done in this Epiftle, to fettle them upon the 
 Principles of pure Gofpel, throws in here a very pathetical Caution againft 
 fuch Authors and Fomenters of Divifions, V. ij — 20, He concludes, 
 after repeated Benedidlions, (like one, who with his whole Soul wiflied 
 their higheft Felicity) with a Doxology to the only wife God. 
 
 NOTES. ' 
 
 V. 1. Phebecur Sister] See [83]. 
 
 Ot/a-av /»a/oMv, -who is a Servant'] It might be tranflated, who is a Diaconefe of the 
 Church at Cenchrea, a Port belonging to the City of Corinth, from whence St. 
 Paul wrote this Letter. 
 
 ' I T is agreed, the Deacons were Officers employed in diftributing the 
 Church's Stock among the NecefTitous. They were to be Perfons of an eminent 
 Charafter, i Tim. iii. 8 — 1 1 -, and therefore their Service in the Church might 
 not confift only in relieving the Poor, but in vifiting the Sick, in exhorting, 
 comforting, and teaching, as Occafion required. Cormth was a City of Greece. 
 And according to the Cuftoms of that Country, Men could nor well be allowed 
 to perform thofe good Offices to the Women. For Men to have vifited and 
 converfed with Women, would have been counted a very great Indecency, and 
 muft have brought a Scandal upon the Chriftian ProfefTion. For in Greece, the 
 Women were treated in a Manner very different from the Ufagesof the Weflern 
 Parts of Europe. This appears from Cornelius Nepos, in the Preface to his Book. 
 Contra ea, pleraqne noHris moribusfunt decora^ quae apud illos turfia futaniur. ^lem 
 
 enim 
 
NOTES upon ROMANS. 363 
 
 j en'im Romamnan piidet uxorem ducere in conviviiim? Aut ajus malerfamiUas non pri- Chap. 
 
 j mum locum tenet aedium, at que in cckhritate verfatur? ^od multo fit aliter in Graccid. XVI. 
 Nam neque in convivium adhihetw\ nifi prvpinquornm ; neque f^det vlfi in interior e far te <- v^'-v., 
 
 \ aedium, quaeTuiui-aviTK appeilatur, quo nemo accedit, nifipropinqua cognationeccnjun£lus.^' ■ i- 
 That is-, A great many Things in our Cuftoms are decent, which are reckoned fcandalous 
 among them. For which of the Romans thinks it a Shariie to take his Spcufe to a Feajl ? 
 Or whofe Wife keeps not in the firjl Room in the Houje, and converfes -with Conipf.ny ? 
 Which is quite otherwife in Greece : For /he is never admitted to a Feaji, imlefs of Re- 
 lations ; and al-jjays keeps in a retired Part of the Houfe, which is called the Woman's 
 Apartment, whither no body comes, unlefs allied to her by near Relation. 
 
 Th is being the Cafe, it is not improbable Ibme Women of Probity, and 
 good Underrtanding might be chofen to attend, as Diacomfjes, upon their own 
 Sex, 
 
 And this Cuftom of keeping the Women in a State of Separation, might oc- 
 <arion in Greece other allowable Peculiarities in religious Affairs. It is certain 
 they fometimes exercifed their Devotions apart from their Hufltands, i Cor. vii. 
 5 ; Defraud not one another, except it be with Confent for a Time, that ye may give your- 
 fehes to Fafting and Prayer , and come together again, &c. And that they had fe- 
 parate Affemblies for Religious Worfhip will appear probable, if we confider, 
 that the Apoftle, when he is giving Rules about prophefying, ablblutely enjoins 
 •Silence to the Women in the CHURCH, or public Allembly, i Cor. xiv, 34, 
 . 35. They were not allowed to fpeak, or prophefy, there, byj the Commandment 
 of the Lord, V. 37; or fo much as to afk any Queftion in the public Affembly, 
 about what was taught, but are direcfted to conlult their Hufbands at Home : 
 Much lefs were they allowed to teach, or ufurp Authority over, the Man -, but are 
 cxprefsly ordered to learn in Silence, with all SubjeSfion, i Tim. ii. 11, 12. And 
 yet the Apoflle fuppofes (i Cor. xi. 3^ — 16.) without any Mark of Difapproba- 
 tion, that the Woman might pray and prophefy ; that is, fpeak unto -others to 
 Edification, Exhortation and Comfort -, for that is prophefying, as the Apoftle in- 
 forms us, I Cor. xiv. 3. Therefore prophefying is an Addrefs to THE R S, or 
 to a Company of Perlbns. Here then the Apoflle gives Diredions about the 
 Woman's praying and prophefying, in an Affembly, or where OTHERS 
 were prefent -, and yet, in the forequoted Places, he exprefsly enjoins Silence, 
 and forbids her fpeaking, and confequently, prophefying, m the CHURCHES. 
 How fhall we bring thefe Things to a Confiftency ? Thus. The Prohibitions 
 and Injundions (i Cor. xiv. 34, s§. 1 Tim. ii. 11, 12.) exprefsly relate to thofe 
 Affemblies, in which the ■whole C HU RC H, Men and Women, met for the 
 Worfliip of God. In fuch AflTemblies, the Women were to be in Silence. Confe- 
 quently, (unlefs we make the Apoftle contradict himfelf, Jn the fame Epiftle, 
 and in Ji Matter, upon which he difcourfes very largely and exprefsly,) thole Af- 
 femblies, in which Women are fuppofed and allowed to pray and prophefy, 
 were feparate Meetings, which confifted of none but Women. Of the decent 
 Appearance of Women at fuch Meetings, he difcourfes i Cor. xi, 3 — 16. 
 Where obferve, there is not one Word of the C HURCH, of praying or pro- 
 phefying in the CHURCH; for he did not confider thofe Affemblies of Wo- 
 men as proper C//C/i2C //£ 5. Then, at the 17th Verfe, he begins to cor- 
 re<51: Diforders in their proper Affemblies, when they came together in the 
 Aaa 2 CHURCH, 
 
NOTES upon ROMANS. 
 
 CHURCH, Men and Women, [jrwifX'!^'^'"^'- "("«"*' -'' "^f sx»A>t««, V, i8.] And 
 upon this Subjed he difcourfes to the End ot the XlVth Chapter. 
 
 It favours this Opinion, that Grotius upon this Verfe {Rom. xvi. i.) as quoted 
 in Pool's Synopfis, tells us, That in Greece there were npeirfi/riAf, Female-Prejbylers, 
 as well as Deacons, for the Inftrudion of their own Sex. Which Femak-Pref/jyters 
 were ordained, by the laying on of Hands, till the Council of Laod'zVf^. And 
 for this, he appeals to the eleventh Canon of that Council. ThisOrderof Prief- 
 tefles muft grow out of the Cuftom of Women's holding feparate Aflemblies, 
 for their mutual Inftruction and Edification. 
 
 In thofe Aflemblies, they iuppofed they might lay afide the Vail, the Token 
 of Inferiority and Subjedion, and perform their Religious Exercifes uncovered, 
 as if they were upon a Par with the Men. By no Means, faith the Apoftle -, 
 and gives his Reufons i Cor. xi. 3 — 9. " But the Women might objedl ; we 
 '' have no Men among us ; why fliould we wear the Badge of Subjedioii, 
 " when we are among ourfelves, and therefore are to be confidered only in Re- 
 " lation to ourfelves?" The Apoftle anfwers (V. 10.) you ought to hive. Power, 
 (that is, a Vail, the Sign of the Man's Power, or Authority) upon your Heads, 
 becaiife of, or on Account of, the MES S E NG E RS ; for fo the Word Ayye?,iss, 
 which we tranflate Angels, moft naturally and properly fignifies ; and fo it is 
 tranrtated. Mat. yd. 10. Lukev'ii. 24, 27. — ix. 52. Jam.'ix. 25, 
 
 This hinteth, what theReafonof the Cafe plainly fuggeffeth, that the Men, 
 upon fundry Occafions, efpecially to infped their Condud, fent MES SEN-. 
 G E RS to thofe Female-Aflemblies. If we duly refled upon the general Cuf- 
 tom of confining and reftraining the Women, even at Home, in their own 
 Houfes, we need not doubt but thofe Meetings were under particular Regula- 
 tions ; and that Care would be taken to fend proper Perfons to fee how they be- 
 haved in them. Though a Woman might be wanted at Home, and a MefTen- 
 ger might be fent to require her Attendance. However, it is eafy to perfuade 
 ourfelves, Accefs to Meflengers was one of the Conditions, upon which the La- 
 dies held thefe Religious Aflemblies : And thefe Meflengers, coming in the 
 Name of their Hufbands, brought, in a Senfe, their Authority along with them. 
 On which Account, the Women ought to obferve a juft Decorum, as if their 
 Hulbands were prefent ; feeing they were, in Effed, ftill under their Eye. 
 \jrbe JVonmn ought to have Power upon her Head, on Account of the Mejfengers^ 
 
 Mr. Locke, in his Note upon i Cor. xi. 3, fuppofes Women were allowed to 
 prophefy in public Afliemblies, where Men were prefent, not indeed as ordinary 
 Dodors and Teachers, but vi\itn x}nt\t pro^hefying was a fpiritual Gift, performed 
 by the immediate and extraordinary Motion and Impulfe of the Holy Ghoji. But the great 
 Commentator did not obferve, that Women are exprefsly and abfolutely en- 
 joined Silence, in the Churches, by the Commandment of the Lord, among the 
 Rules, and as one of the Rules, relating to fpeaking in this very kind of pro- 
 phel'ying, by Revelation. See i Cor. xiv. 29 — 37. Let the Prophets fpeak tW9 or 
 three, and let the others judge. If any Thing he revealed to another tluitjits by, lei the 
 Jirjt hold his Speech, Sec. Let your Women keep Silence in the Churches, /c/- // 
 is a Shame for IVomcn to fpeak in the Church. The Things that I write unta 
 you are the Commandments of the Lcrrd. From whence, particularly from ^.32, 
 33, {the Spirits of the Prophets are fubjcSl to the Prophets') we may conclude ; that a 
 Revelation, given by the Spirit of God, was not attended with any fuch extra- ^ 
 
 ordinary 
 
NOTES upon ROMANS. 365^ 
 
 ordinary Motion or Impnlfe, as conftrained the Perfon to fpeak, to whom it Chap. 
 was given. With Regard to the Time of fpeaking, he might ufe his Difcre- XVI, 
 tion i when he thought proper, he might begin to fpeak ; and when he pleafed, <.,>'-\'-v^ 
 he might hold his Speech, as Di^cency and good Order fhould require. There- V.i, 7, 20, 
 fore, though the Spirit of Prophecy might be poured out upon a Chriftian Wo- 25. 
 man, in the Church -, or, though fome Truth might be revealed to her ; yet 
 fhe might keep it to herfclf, and was obliged to keep it to herfelf, among the 
 Chriftian Men, and to confer only with her Hufband about it, who, I fuppofe, 
 might communicate it to the Church, if he thought fit. 
 
 V. 7. Who were /» C h r i s T. V. 8, Beloved in theluO^X). So V. 9, 1 1, 
 12, 13.] See [136]. 
 
 V. 20. Bruife Satan] Satan is here put for his Inftruments, the Troublers of the 
 Church's Peace. See 2 Cor.-x\. 15. 
 
 V. 25. To him that is of Power] See Note on Chap, i, 16. 
 
 /According to my Go/pel,'] He means the Gofpel, which explained and publiflied 
 God's Purpo.<e of taking the Gentiles to be his People under the MeJJiah, without 
 fubjeffing them to the Law of Mofes. See Mr. Locke's Note. Which the 
 Apoftle calls his Gofpel, becaufe he was the Man, efpecially fingled out, and 
 commifiloned to preach it. He might alfocallit /.;« Gofpel, to diftinguifh it from 
 that, which was preached by others, who mixed Law and Gofpel together : But 
 I cannot think with Mr. Locke^ that the Apoftle intended to diftinguifh it from 
 that which Peter and Jaiiies taught ; who, though they were Apoflles of the 
 Circumcifion, do not appear, from either of their Epiftles, to have held any 
 Sentiments inconfiftent with what Sc. Paul taught. St. Peter^ particularly, wrote 
 his Epiftles to Gentile Converts •, and is as clear in giving them a full Place in the 
 Church, and all the Honours of the People of God, upon their Faith in Cbrifi, 
 as St. Paul himfelf. Nor can we form any Argument, as to his Sentiments, from 
 his blameable Conduft, Gal. ii. 12. For that was an Error of Infirmity, not of 
 Judgment. 
 
 Revelation of the Myfiery] Meaning the Calling of the Gentiles, as appears from 
 the next Verfe, — IVow is made — known to all Nations [or to all the Gentiles'] for the 
 Obedience of Fcilh. Set Ephef.'x. g, — iii.-3 — 9. Ce/. i. 25, 26, 27. 
 
 Which -juas kept fecret] See Ephef. iii. 5. 
 
 Since the World began yjma ttiumif] In the Times of the Ages. This is exprefTed 
 {Eph. iii. 5.) by ether Ages, or Generations, and (V.^.) from the Beginning of the 
 Ages; and (Col. i. 26.) from Ages and Generations. Thefe Quotations, together 
 with what Mr. Locke has advanced, in his Note upon this Place, make it pretty 
 clear, that the Apoftle here, by the Times of the Ages, means the Times from the 
 Promife to Abraham, to the Coming of Chriii. All that Time, God's Purpofe of 
 taking in the Gentiles to be his People, under iht MeJJiah, only upon the Foot of 
 Faith, was a Myftery ; it lay concealed from their Knowledge. They might 
 have fome Idea of the Calling of the Gentiles, from the Prophetic Writings : 
 But that they fhould be made the People of God, without being incorporated 
 into their Peculiarity, of this they had no Notion : It was a Myftery to them. 
 
 And. 
 
V. 25. 
 
 NOTES upon R M 4 N S. 
 
 And, as Mr. Locke very juftly alledges, " This could not be faid to be a Myf- 
 " tery, at any other Time, but during the Time that the "^e-ws were the pecu- 
 " liar People of God, feparated to him from among the Nations of the Earth. 
 " Before that Time, there was no fuch Name, or Notion of Diftindlion as Gm- 
 " tiles." [Mr. Locke might have added, nor any fuch Name, or Notion of 
 Dirtinftion, as the called^ chofen, peculiar Veo^^\s o^ God. None of the Titles, or 
 Epithets, denoting the Subjedts of God's fpecial Kingdom, were known in the 
 •World, before the IJmelites were feparated from the reft of the Nations. And, 
 as the judicious Commentator vev properly remarks,] " Before the Days of 
 " Abraham, Ifaac, and Jacob, the Calling of the Ifraelites to be God's peculiar 
 " People, was as much a Myftery, as the Calling of others, out of other Na- 
 ['■ tions, was a Myftery afterwards." 
 
 FINIS. 
 
A N 
 
 INDEX 
 
 •OF 
 
 Other Scriptures, befides thofe in the Epiftle to the Romans, 
 more or lefs explain'd in the foregoing Key, Preface, 
 and Notes. 
 
 Note I. A Number, without any thing prefix'd, refers to the number'd 
 Paragraphs in the Key. 
 
 A Number with Pref. before it, refers to the number'd Paragraphs in 
 the Preface. 
 
 A Reference after this manner, VIII. 6. refers to the Notes, and 
 
 points to the Chapter and Verfe of the Romans to which the Note 
 
 belongs where the Text is to be found. Sometimes the Paragraph in 
 
 the Note is diftinguifli'd by adding after the Verfe, I, 11, III, &c. or 
 
 (0. (2). (3). 
 
 II. In order to underftand how far any Text is explain'd, the Point, to 
 
 which it relates, or which it is intended to prove, mufl firft be 
 
 underftood. 
 
 GENESIS. 
 
 IV. 20, 21. — IV. I 
 
 XII. I, 2, 3. 4 
 
 2,3. IV. II 
 
 EXODUS. 
 
 IV. 22, 23. i5t 
 
 _ 22. IV. 13 
 
 V. 
 
 XV. 5. 4 
 
 .5, &c. IV. ir 
 
 VI. 3-7- 48 
 
 VIII. 15! "Z^ IX. 18 
 
 IX. 16. i 60 
 
 6. 300. ..X. .w. . «^ 
 
 XVII. I. 51 I XV. 2. . i2t 
 
 1—8. 4: 13. 
 
 4. IV. Contents, j 16. 
 
 4—9. 51 ' 17. 
 
 2—15. IV. ii'XIX. 5. 5» 
 
 XVIII. 19. VIII. 27!— 6. 20,31,33 
 
 XXII. 18. 60 'XX. 10. 24 
 
 XXIX. 30, 31. IX. 13 'XXV. 8, 32 
 
 ^ EXO- 
 
INDEX. 
 
 XX\'.22. 
 
 XXIX. 45, 46, 
 XXX[. ij. 
 
 XXXII. 7, 8. 
 32.33 
 
 XXXI II. 14. 
 16. 
 
 IQ. 
 
 EXODUS. 
 
 III. 2S 
 
 - 3? 
 
 30 
 
 III. 10 — 19 
 
 23 
 
 19 
 
 3+ 
 
 4.; 
 
 L E V I T 1 C.U S. 
 
 XXVI. 11,12. 
 
 44>.4S' 
 
 NUMBERS. 
 
 VII. 89. 
 
 XI. 12. 
 
 XII. 7. 
 XVI. 3. 
 
 XXVI. 53. 
 
 XXVII. 17 
 XXXV. 34. 
 
 III. 
 
 25 
 
 I4t 
 
 17 
 
 32, VII. fj 
 
 I. 16 
 
 — 3'- 
 
 III. 18. 
 
 — 20. 
 
 IV. 7. 
 
 — 31- 
 
 — 34- 
 
 VIl^s. 
 
 IX. 4, 5, 6 
 
 — 26, 29. 
 
 X. 14—18 
 
 — IS- 
 
 — 21. 
 
 XII. 9, 10. 
 XIV. I. 
 
 XV. 6. 
 7. 
 
 XVII. 15. 
 
 XVIII. 15. 
 
 XIX. 19. 
 
 DEUTERON. 
 
 "» 3" 
 
 16 
 
 i5t 
 16 
 
 19 
 
 34 
 
 28 
 
 20 
 
 II 
 
 36 
 
 43 
 
 i5t 
 
 42 
 
 38 
 58 
 u 
 17 
 
 i5t 
 
 36 
 
 24 
 
 33 
 
 16 
 
 16 
 
 16 
 
 16 
 
 DEUTERON. 
 
 XXI. 23. ., 
 
 XXII. 
 
 XXIV. 14. 
 
 XXV. 19. 
 
 XXVI. 6, &c. 
 
 VIII. 30, &c. 
 XXII. 17. 
 XXIV. 2, 3. 
 
 JOSHUA. 
 
 V. 20. I. 
 
 37 
 3 
 
 II. 14. 
 V. II. 
 VII. 2. 
 
 JUDGES. 
 
 12D Note. 
 
 284 
 
 II. 17 
 
 ISAM. 
 
 III. 13. 
 X. 19. 
 
 XII. 12. 
 
 III. 4 
 
 I2t 
 20t 
 
 VII. 7. 
 
 _ 
 
 — 23- 
 
 
 — 24. 
 
 
 XIV. 7. 
 
 
 III. 8. 
 
 
 VIII. 52 
 
 "J^- 
 
 XII. 24. 
 
 
 XX. 11. 
 
 
 XXI. 25. 
 
 
 USA M. 
 
 20|| 
 XII. 20 
 
 I K I N G S. 
 
 16 
 
 II. 17 
 
 1 2 1! Note. 
 
 I C H R O N. 
 
 XVI. 13. 
 
 XVII. 14. 
 
 XXVIII. 8. 
 
 XXIX. 11,13- 
 
 17 
 
 II C H R O N. 
 
 VI. 41. 
 
 EZ 
 
 iA. 
 
N D 
 
 EZRA. 
 IX. 15. — 
 
 2S8,Notc. 
 
 X. 12. 
 
 XXI. 20. 
 
 XXXVI. 13. 
 
 JOB. 
 
 III. 27 
 I. 18 
 I. 18 
 
 I. I. 
 
 n.j. ~~^ — 
 
 IV. I. 
 
 XVI. 10. . 
 
 XXII. 31. 
 
 XXIII. 6. 
 
 XXIV. 5. 
 
 XXVII. 4- — 
 XXXI. I. 
 
 XXXIIL. 5, 8, 13. 
 • 12. — 
 
 XXXIV. 9. - 
 
 XXXV. 28. 
 
 XXXVI. 10. 
 XL. 10. 
 XLVI. 4. 
 
 XLvin. 10. 
 
 XLIX. 6. 
 
 L. 5- 
 
 LI. 4- 
 
 — 14. • 
 
 LVI.7. 
 
 LX. 5- — 
 
 LXVII. I, 2, &c. 
 LXIX. 27. 
 LXXI. 2. 
 LXXIV. I. 
 
 PSALM. 
 
 X. IS 
 VIII. 27 
 
 - I. 4 
 
 _ 285 
 L4 
 
 82t, 286 
 
 - J5 
 
 17 
 
 288 
 
 [1, 20+, 38 
 
 289 
 290 
 291 
 21 
 292 
 n. 17 
 
 3» 
 
 III. 4 
 
 293 
 
 L 18 
 
 1, 38, 50- 
 
 LXXXIX. 16. 
 
 1: 
 
 PSALM. 
 
 XC. II. 
 
 XCIII. 5. 
 
 XCV. 7. 
 
 XCVIII.' 2. 
 
 CI. 8. 
 
 cm. 6. — 
 
 CV. 6. — 
 
 8—10. 
 
 25. 
 
 43- - 
 
 CVI. 5. 
 
 21. 
 
 31. 
 
 40. 
 
 CVIII. 6. - 
 ex. 2. 
 
 CXII. 4- 
 
 CXIV. 2. 
 
 CXVI. 5. 
 
 CXIX. 40, 123. 
 
 CXXXII. 9. 
 
 CXXXV. 4- - 
 
 CXLII. 4- 
 
 cxLin. I, II. 
 
 CXLIV. 13. 
 CXLV. 7. _ 
 
 CXLVI. 9. 
 CXLVIII. 14- 
 CXLIX. 2. - 
 
 LXXX. 
 
 14. 
 
 LXXXtll. 2. 
 LXXXIV, 7. 
 LXXXV. 9,13. 
 LXXXVIII. 10, 
 LXXXIX. 10. 
 
 44 
 
 60 
 
 294 
 
 295 
 
 28 
 
 t2|l> 37 
 24 
 28 
 
 - L 18 
 12* 
 28 
 24 
 20* 
 
 3^ 
 
 28 
 
 28 
 29 
 24 
 
 296 
 
 296 
 
 24 
 
 PROVERBS. 
 
 IV. 5,7- 
 
 XI. 7. 
 
 XII. 10. 
 XV. 32. 
 XVL 16. 
 
 31- 
 
 XVII. 6. 
 ^16. 
 
 XIX. 8. — 
 
 XX. 14. 
 
 XXI. 26. 
 XXIII. 23. 
 XXV. 14- - 
 
 . -21, 22. 
 
 XXVII. I. - 
 XXIX. 8. - 
 
 ECCLES. 
 
 B b b 
 
INDEX. 
 
 ISAIAH. 
 
 —27. 
 
 II. 2-5. _ 
 
 V. 2—7. 
 
 VII. 8. 
 
 X. 22, 23. - 
 
 XIV. I. 
 
 XIX. 24,25. 
 XXV. 6, &c. 
 
 XXVII. 9, 10, I 
 
 XXVIII. 1(3. 
 XXX. 18, 19,26. 
 XXXIII. 22. 
 XXXV 
 XL. I 
 XLI. 8, 9, 
 
 I5t 
 
 - 305 
 XI. 26, 27 
 
 29 
 
 24 
 
 - IX. 28 
 
 II 
 
 XI. 26, 27 
 XI. 26, 27 
 
 29 
 
 XI. 26, 
 
 ISAIAH. 
 
 XI. 26,27 
 316 
 
 JEREMIAH. 
 
 LI. 10 
 
 EZEKIE] 
 
 VII. 3, 
 XI. 10. — 
 XIII. 9. — 
 XVL 3, 6. 
 
 3-6. 
 
 3' 13- 
 
 3—15- 
 
 9. — 
 
 -—12. 
 
 27- 
 
 III. 4 
 
 in. 4 
 
 - 23 
 
 - 14+ 
 
 - 15II 
 
 - 22 
 
 - 43 
 
 - 30* 
 II. 17 
 
 XVI. 
 
I N D 
 
 X. 
 
 XVI. 15-39, 43. 
 3'' 32- - 
 
 XX. 5. - 
 
 12. 
 
 34, 40, &c. 
 
 XXIII. 42. 
 
 EZEKIEL. 
 
 xxviii. 25, 26. — 
 
 XXXIV. throughout. 
 
 — 20, &c. 
 
 XXXVJ. 8—16. 
 
 XXXVII. I— 15. - 
 
 21—28. 
 
 28. 
 
 XXXIX. 23, &c. - 
 XLIII. 7, 9. — 
 
 XI. 26, 
 
 — ir, 
 
 XI. 26, 
 
 XI. 26, 
 XI. 26, 
 
 XI. 26, 
 
 XI. 26, 
 
 27 
 
 25 
 
 26 
 29 
 
 30 
 27 
 17 
 27 
 28 
 27 
 27 
 
 i4t 
 
 27 
 
 30 
 
 27 
 
 32 
 
 DANIEL. 
 IX. 16, 24. 322 
 
 24. V.OQ. II. 
 
 H O S E A. 
 
 I. 9, 10. IX. 25, 26 
 
 — 10. 24 
 
 II. 2. 25 
 
 — 2, 3- 15II 
 
 — 23. 24, 47, 60. IX. 25, 26 
 
 in. I. — 43 
 
 IV. 6. 26 
 
 IX. 15. ,7, 43 
 
 X. 12. 323 
 
 XI. I. 13, i5t, 43 
 
 XIII. 5. VIII. 27 
 
 XIV. 5,6. 2 9 
 
 JOEL. 
 
 II. 32. 
 
 III. 1,2, 17, 20, 21. XL 26^27 
 
 AMOS. 
 
 III. 2. VIII. 27 
 
 IX. 9, &c. XL 26, 27 
 
 - u. 32 
 
 O B A D I A H. 
 17,21. 22, XL 26, 27 
 
 M I C A H. 
 
 IV. 3—7. XI. 26, 27 
 
 vn. 9. 34 
 
 18,19,20. XI. 26, 27 
 
 N A H U M. 
 L 7. VIII. 27 
 
 IL2. 20 
 
 II 4 ■■■ . 
 
 HABBAK. 
 
 T ._ 
 
 
 1. 17 
 
 IIL 19, 20. 
 
 20. 
 
 ZEPHAN. 
 
 — XI. 26, 27 
 
 II. 17 
 
 IL 7. _ 
 
 HAGGAL 
 — VIIL 19 
 
 1^14. . 
 
 II. 10, II. 
 
 — 12. 
 
 VL 15. 
 
 VIII. 3, &c 
 
 IX. 8. 
 
 XII. 7. 
 XilL I. 
 
 ZECHAR. 
 
 VIL 17 
 
 288. Note, 
 
 i4t 
 - II. 17 
 
 I. 2. 
 — 6. 
 IL 10. 
 IV. 2. 
 
 MALACKL 
 
 43 
 
 244: 
 32s 
 
 I. 19. 
 III. 7. 
 
 V. 13. 
 
 VI.^c. 
 VIIL I 
 
 MATTHEW. 
 
 XII. 31 
 
 XIII. I- 
 
 13- 
 
 13' 14, 
 19, 38. 
 
 45 > 46. 
 47' 48, 
 
 XIV. 
 
 XV. 13. 
 
 24. 
 
 28. 
 
 XVI. 8. 
 
 288. Note. 
 
 L 18 
 
 244 
 
 74 
 
 V. 12 
 
 - i43t, 257 
 
 — 134. Note. 
 
 V. 12 
 
 - 235. Note. 
 
 — 215, V. 12 
 
 I. 21 
 
 Pref. 8. Note. 
 
 — I2i| Note. 
 
 — — 144 
 
 V. 12 
 
 99 
 
 63, 
 
 III. 25- 
 
 IIL 25 
 
 103, Pre/. 8. Note. 
 
 XV IIL 
 
N D E X. 
 
 MATTHEW. 
 
 XIX. 28. 
 
 XX. I. 
 
 — 16. 
 
 — 28. 
 
 XXI. 33. 
 
 X. 8 
 
 V. 12 
 
 ~ 1.4. 
 
 99 
 
 68 
 
 145 
 
 243, VIII. 28 
 
 99 
 
 69 
 
 270 
 
 V. 12 
 
 XXII. 2—15. — 146 
 
 _ 78. Note. 
 
 - XIII. ir, 12 
 VIII. 9 
 
 XIII. II, 12 
 
 148 
 
 I. r6 
 
 235. Note. 
 
 149 
 
 33—44- 
 
 3«- - 
 43- 
 
 XXIV 
 
 -3'- 
 
 42, 
 
 -45 
 
 r— 
 
 -'3 
 
 -14- 
 
 -15. 
 
 -29. 
 
 -32, 
 
 &c. 
 
 XXV. 
 
 14. 
 
 
 -3i- 
 
 
 
 - 
 
 
 &c. 
 
 M ARK. 
 
 VII. 14. 
 
 VIII. 17. 
 
 IX. I. 
 
 -_32. 
 
 X. 45. 
 
 XII. r. 
 24. 
 
 XIII. 33. 
 
 I. 21 
 1. 21 
 I. 16 
 X. 8 
 
 — 99 
 
 V. 12 
 
 XIII. II, 12 
 
 LUKE. 
 
 j*- — ■" 
 
 XX. 9. 
 
 36. I. 4, VIII. 
 
 XXI. 23. I. 
 
 34, &c. XIII. II 
 
 XXIV. 21. _ V 
 
 27, 45. — 
 
 99 
 
 JOHN. 
 
 82t 
 
 — 29. 
 III. 12. 
 
 — 29. 
 -36. 
 V.42. 
 
 VI. 14, 
 
 39- 
 
 VII. 5. 
 VIJI. n 
 
 [34, Note, V, 20. II. 
 III. 25,VIII. 9 
 — 235. Note. 
 -^I. ,8 
 
 235. Note. 
 
 V. 14 
 
 VIII. II 
 
 III. 25 
 
 249 
 
 235. Note. 
 
 - 98 
 
 64 
 
 XI. 15,42. 
 
 XII. 9, 30. 
 
 — 1^' 
 
 XIII.''^i4, 32. 
 XIV. I. 
 
 1—6. 
 
 XV1/15. 
 XVlil. 8. 
 
 XIX. II. 
 
 XX. 17. 
 
 VIII. 27 
 VIII. 9 
 VIII. 10 
 
 V. 14 
 VIII. 10 
 
 V. 14 
 I. 16 
 
 VIII. 9 
 263 
 
 IV. 25 
 
 99 
 
 150 
 
 VIII. 35 
 
 v.-A 
 
 IX. 27 
 
 V. 12 
 
 83 
 
 ACTS. 
 
N D E X. 
 
 XVIII. 
 
 XIX. : 
 
 XX. 2 
 
 — 28, 29. 
 
 XXI. 2C— 2 
 XXIII. I. 
 XXVI. 10. 
 
N D 
 
 X. 
 
 G A L A T. 
 
 VI. 16, 
 
 V. 6 
 
 - VII. 6 
 _ 9Z 
 
 — 96 
 V. 20. IL 
 
 331 
 
 - _ -u.^ 
 
 VIII. I, VIII. 5, 6, 7, 8 
 II. 17 
 IV 
 
 II. 17 
 
Xill. 
 
 13b 
 
 1 I, 12 
 
 Hz 
 
 C O L O S S. 
 
 11 T H E S S A L. 
 
 I. 2. 82 
 
 — 4^ 11.^7 
 
 — 6. Vill. 9 
 
 86, XIII. 
 
 — 9. 
 
 II. r,&c. 
 
 — 4. 
 —13. M- 
 
 VIII. 27 
 
 —16. 
 III. 3. 
 6. 
 
 XIII. 
 102, Pre/. 8. Note. 
 
 77 
 
 187 
 
 VIII. 29, 30 
 
 VIII.' 35 
 
 83 
 
 I TIMOTHY. 
 
 I. I. 
 
 2.- 
 
 — 5- 
 -19. 
 U. 3. 
 
 — 4- 
 
 — b. 
 
 III. 8 
 
 12. 
 — II 
 
 -St 
 8^ 
 
 252 
 
 235 
 78t 
 78+ 
 
 7sy 
 
 I. 1 
 I. I 
 III. 
 
N D E 
 
 I TIMOTHY. 
 
 III. 9. - 
 
 — 15- - 
 
 IV. 10. - 
 
 V. 6. 
 — 12. 
 
 — 12, 15. 
 
 VI. 2. 
 
 — II— 15. 
 
 ■235. Note. 
 84 
 
 261, II. 27 
 
 251 
 
 2 76 
 
 V.6 
 
 XIII. 11,12 
 
 VI. 6 
 
 ■II TIMOTHY. 
 
 — 19. 
 III. I 
 
 I. 16 
 
 78t, 79, VIII. 29, 30 
 VII. 6 
 
 235, 254 
 
 77 
 
 104 
 
 VIII. 27 
 
 I. 16 
 
 IV. 7, 
 
 ■ 16, 17. 
 
 XIII. 
 
 333 
 VI. 6 
 
 TITUS. 
 
 — 14. 
 III. 3. 
 
 — 3- 
 
 4> 5- 
 
 — 5- 
 
 — 7- 
 
 — 8, 
 
 77 
 
 "5. >97 
 
 VI. 6 
 
 7811, 106, 134. Note. 
 V. I, V. 6 
 
 -^^ "st 
 
 8 it, 100* 
 
 85 
 
 XII. 8 
 
 P H I L E iM. 
 
 83 
 
 I. 4. 
 
 II. I. 
 
 — 3- 
 — II. 
 — II, 
 
 E,'i- 
 
 III. I. 
 
 — 6! 
 
 — 6, 
 
 HEBREWS. 
 
 134. Note. 
 
 235 
 VII. 6. (3) 
 
 100 
 
 17.- 
 
 7, &c. 
 
 ■ 83 
 
 123 
 
 III. 19 
 
 I. 16 
 
 - loi, V. 6 
 103 
 
 84, 235, II. 17 
 
 156. Note. 
 
 HEBREWS 
 
 III. 7, &c. — 
 
 7 to IV. 12. 
 
 — 12. — 
 
 — 14- 
 
 IV. 1,9. _ 
 
 1, 2, II. 
 
 __ . — _ 
 
 — 8, 9. — 
 
 VI. 4_6. 
 
 73 
 
 205. Note* 
 205. Note]! 
 
 - 89 
 
 - 235 
 
 86 
 
 205, 
 
 ote§ 
 4 
 
 -4-8. 
 
 -4,5- 
 
 -5- 
 
 -6. 
 
 -8. 
 
 -9- 
 
 [7. - 
 
 19. 
 
 25. 
 
 VIII. 6. 
 
 IX. 15^' - 
 
 — 24, 26. 
 
 — 26. - 
 
 X. I. 
 
 — 19. 
 — 21. 
 
 — 26, 27. 
 — 26, 29. 
 
 —26—30. 
 —29. 
 —32- 
 
 —37- - 
 -3«> 39- 
 -38. - 
 
 —39- — 
 
 XI. I. 
 
 XII. 4- - 
 
 16! 
 
 16, 17 
 
 80,85 
 
 207 
 
 - V. 20 
 
 V.6 
 
 I. 16 - 
 
 236 
 
 VII. 6. (3.) 
 
 - 235. Note. 
 138. Note. 
 
 - III. 19 
 
 120 
 
 V. 20. I. 
 
 138 
 
 Vill. 27 
 
 138 
 
 ? 
 
 267 
 
 , V. 20. II. 
 
 - VII. 6 
 
 ■ 134. Note. 
 V. 20. II. 
 
 - 111,25 
 
 V. 20 
 236 
 
 -22- 
 
 -23- - 
 -23, 29. 
 -24, 25. 
 
 -26. 
 
 -25, 28, 29. 
 
 VII. 6. (3) 
 
 J 00 
 
 V. 6 
 
 XIII. II, 12 
 
 207 
 
 - 252 
 
 235 
 
 ■ 258 
 
 334 
 
 - VI. 10 
 205 
 
 236 
 
 - IV. 13 
 
 - 91,92 
 
 - 156. Note. 
 
 IV. 13 
 
 87 
 
 — III. 25 
 
 Prcf. 8. Note. 
 
 - 207,235 
 
 xm. 
 
N D E X. 
 
 xiir. g. 
 
 — 14. 
 
 IS- 
 
 — 20. 
 
 HEBREWS. 
 
 XV. 9, 
 
 254 
 
 244 
 
 ;, II 
 
 98 
 
 I. 9. 
 —18. 
 —18, 
 — 21. 
 
 II. 5- 
 
 — 14, 
 
 — 14- 
 
 — 15- 
 — 22. 
 —25. 
 
 IV. If 
 
 V. 7, 
 
 J A Al E S. 
 
 11.17 
 
 8i,8it 
 
 156. Note. 
 
 I. 16 
 
 85 
 
 250. Note. 
 
 251. Note, 352. Note. 
 
 83 
 
 252 
 
 — 341 
 
 II. 17 
 
 XIII. 
 
 I PETER. 
 
 — 3- 
 
 — 4- 
 
 — 5- 
 
 — 5. 
 
 — 6. 
 
 —14. 
 
 —15- 
 —17. 
 —18. 
 —19. — 
 — 20. — 
 — 22. — 
 — 22, 23. 
 —23. — 
 
 —23, kc. 
 
 —24, 25. 
 
 II. I, 2. 
 
 — I, &C. 
 
 — 3- 
 
 — 4- 
 
 — 5- — 
 
 — 7-10. 
 
 — 7, &C. 
 
 77> in"2? 
 
 - VIII. 29, 30 
 
 - 156. Note* 
 8it, IIS, IV. 25 
 
 85 
 
 VIII. 35 
 
 - XIII. II, T2 
 
 - 244 
 
 1. 28 
 
 VII. 6 
 
 235 
 
 156. Note* 
 
 V. 6. twice, 
 
 79 
 
 210, 216, X. 13 
 
 78II, 134. Note. 
 
 120, 121 
 
 V. 20. V. 
 
 83 
 
 82 + 
 
 8it 
 
 — 9- 
 
 156. Note* 
 
 Pre/. ,9 
 
 82: 
 
 156. Note* 
 
 235 
 
 ■ 104 
 
 102 
 
 - — in. 3 
 
 156. Note* 
 
 IX. 33 
 
 77, 79, 87, loi, 104, V. 6 
 
 II. 10. 
 
 — 1 1, Sec. 
 
 — Jb. 
 
 8. 
 
 — 18. 
 
 21. 
 
 IV. I. 
 
 I PETER. 
 
 94, 117, V. 6. twice. 
 
 VII. 6 
 
 156. Note* 
 
 87 
 
 134. Note. 
 
 98, VII. 6 
 85, 213 
 
 83 
 
 89 
 
 VII. 6 
 
 VI. 7 
 
 ■ V. 6 
 
 VI. 6 
 
 8i*, V. 6 
 
 XIII. 11,12 
 
 84 
 
 108 
 
 236 
 I'S 
 
 77 
 
 II PETER. 
 
 I. I. 
 
 — 3- 
 
 — 3' 4> 5. 6, &c. 
 
 — 5. 
 
 — 5-8. 
 
 — 9. — ■ 
 
 335 
 • 1. 16 
 
 [56. Note^ 
 252 
 252 
 
 [54. Note, III. 2! 
 
 — 10, 
 II. I. 
 
 ■ 215 
 VI. I 
 
 78* 
 236 
 
 — 22. 
 III. I 
 
 0, II, 
 
 1, 12. 
 
 loo-'^ 154 
 XIII. 11,12 
 XIII. II, 12 
 
 - 235, 254 
 
 I- 3- 
 
 — 9- 
 
 II. I. 
 
 — 2. 
 
 — 3> 
 
 — 4> 
 — 12, 
 — 12, 
 
 — 12- 
 —14. 
 — 20, 
 —23- 
 —27- 
 
 III. I. 
 
 — 3- 
 
 — 5- 
 
 I JOHN. 
 
 D d d 
 
 III. 19 
 288. Note 
 
 — 221 
 
 V. 20.11. 
 
 219 
 
 — 221 
 
 217. Note* 
 
 — 244 
 156. Note* 
 
 — V. 6 
 217. Note II 
 235. Note. 
 
 221 
 
 82t, 113, VIK. 27 
 235 
 
 III, 
 
III. g. 
 
 — i6. 
 
 IV. 9, 
 
 — 12. 
 
 — 17' 
 
 r?- 
 
 — 12. 
 
 — 13- 
 
 — 18. 
 
 N D E X. 
 
 
 I JOHN. 
 
 
 
 
 127, 
 
 
 ^' 
 
 
 8. 
 
 
 
 
 219, 
 
 
 
 
 
 
 
 
 
 
 
 81+ 
 
 244 
 
 I. 13- - 
 
 V.7 
 
 11. 8, 9. 
 
 "3 
 
 — 20. 
 
 219 
 
 —25. 
 
 >237 
 
 III. I. 
 
 ,237 
 
 — 5. 
 
 8it 
 
 — 8. 
 
 244 
 
 — 9- 
 
 ,235 
 
 — II. 
 
 253 
 
 — 12. 
 
 . 244 
 
 — 18. 
 
 II JOHN. 
 
 -8,9. 222 
 
 -9. 219. Note, 235. Note. 
 
 J U D E. 
 
 224, 22i 
 
 100, 223 
 
 . XIII. I I 
 225, 227 
 225, 227 
 225, 227 
 227 
 225, 227 
 225, 227 
 228, 252 
 
 VIII. 35 
 
 REVELATION. 
 
 I. , go, V. 6 
 
 5, 6. — 104 
 
 9. Pref. 8. Note. 
 
 12, 13. : Pref. 8. Note. 
 
 REVELATION. 
 
 IV. I, 2. 
 
 — 4, 6, : 
 
 V. 9. 
 
 10. 
 
 vn. 3. 
 
 3>4- 
 
 vin. I.' 
 
 XI. 2. 
 
 XI,",,. 
 
 XIV. I. 
 
 XVI.I7. 
 XVII. I, I 
 XIX. I. 
 
 Pre/. 8. Note. 
 75 
 
 90, 97, V.' 6 
 XI 
 
 an. 
 
 II, 12 
 
 81^ 
 
 93 
 1. 16 
 
 12II N( 
 
 xm. II, 
 
 2II Note 
 
 104 
 
 Pre/. 8. Note 
 Pref. 8. Note. 
 
 78*, 89 
 
 104 
 
 V. 6 
 
 Pref 8. Note. 
 
 III. 25 
 
 Pref 8. Note, 
 91 
 
 XXI. 2. 
 
 10—14. 
 
 XXII. 7, 12, 20. 
 19. 
 
 Pref 8. Note. 
 
 - III. 25 
 
 92 
 
 Pref 8. Note. 
 Pref 8. Note. 
 Pref 8. Note. 
 
 97 
 
 Pref 8. Note. 
 
 97 
 
 92 
 
 75 
 
 XIII. II, 12 
 
 93 
 
 A N 
 
A N 
 
 IN D EX 
 
 O F T H E 
 
 Principal Things, Phrafes, and Words. 
 
 Note ; References to the Key, Preface and Notes are as before. 
 Here I add References to the Paraphrafe, after this manner ; Par. IV. 
 I — II, which refers to the Chapter and Verfes in the Paraphrafe, 
 where the Thing is to be found. 
 
 ABIDING in God, or Chrift ; and his 
 abiding in us, how ? — 219 Note. 
 ABLE^ how fometimes ufed in Scrip. I. 16. 
 ABRAHAM^ had been an Idolater, 3.— 
 
 how called znA jujfijied, 4. — Par. IV. 
 
 I — II. — the Father ofG^«?//Waswell as 
 
 'Jews., 66. the Covenant was made 
 
 with him as the Father ofmatty Nations, 
 
 IV. 17. his Juftification the Rule of 
 
 ours, Par. IV. 11 — 17, 23, 24. — a De- 
 fcriptionof his Faith, Par. IV. 19 — 23. — 
 
 he was juftified, 14 or 15 Years be- 
 fore he was circumcifed, I\^ 10. 
 
 and his Seed, how the Heir of the 
 
 World, IV. 13. 
 Abrahamic Covenant, the Jeivi were under 
 it during the Mofaic Difpenfation, 66. 
 
 V. 2C. II. 
 
 the Gofpel was included in it, 138. — 
 
 we. Chriftians, are now under it, IV. 
 
 II.— XL 17. 
 ADAM, the Confequence of his OfFencenot 
 fo extenfive as the Grace of God in 
 • Chrlj}. Par. V. 15—17. See the Note 
 upon V.15 — 17. 
 ADULTER}', how applied to the Chrljlicn 
 Church, 97. 
 
 AGES, other /^ges. Ages and- Generations, 
 times of the Ages, how to be underftood, 
 XVI. 25. 
 
 i3X, z/, how to be underftood — 73 Note. 
 
 ANGELS, hecanfe of the Angels, how to be 
 underftood, XVI. i. 
 
 AvSffeiT^, Mankind, HI. 28. 
 
 Antecedent Bleffings, what, 50, 140. 
 
 A Lift of the Jewip, 11 — 38. a 
 
 Lift of the Chri/lian, 77 — ic8. 
 
 Motives to Obedience, 234. 
 
 are claimable by all Chrijiians, 235, 
 
 242. our Intercft in them clear of 
 
 all Doubt and Uncertaint), 236. 
 
 FREELY given of God, 237. 
 
 are firft Principles of our Religion, 
 
 238. muft have an Exiftence an- 
 tecedently to our Obedience, 24c. 
 
 are not of If^crks, 24.1. 
 
 A-rohoyiouai, oc-TroXiym, Scide of, II. 15. 
 
 Atto [Ai^>iS, XV. 15. 
 
 APOSTACr, how exprcG'd in Apoftolic VV;;- 
 tinsis, 236. 
 
 Apoftolic Method of PREACHING, 156. 
 Note 4th — 256. 
 
 Apoftle, Paul, ranks himfelf among be- 
 lieving Gentiles — 78 Note. V. I. 
 
 ARE, how Chrijiians ARE, Si\], 256 Note. 
 
 ARE 
 
N D E X. 
 
 ARE NOT', GenlUes the Things that ore nit, 
 
 14II, 256 Note. 
 ARGUMENT in Rotn. 12—19, '''<= Order 
 
 of it, V. 12, Contents. 
 ARGUMENTS, a Sketch of Paid'i in the Ro- 
 mans, 275. 
 
 . in the Romans relate to FIRST J ud't- 
 
 fication, 344, 345, &c. 
 
 in Rom. Ill, IV, Vth, as to the Order 
 
 of Time, cairied backwards ; and fup- 
 iwfe three Courts 50 'be- held, V. 12, Cen- 
 trnts. 
 ASHAMED, makfsnot, Senfe of it, V. 5. 
 Aa-2^n,', Import of it, 3. 
 B 
 Baptism hath relation to, or feals our Jiijl 
 
 Juftiflcation, 246, VI. 3^ 
 
 ■ dotli not put us into a new State, 246, 
 
 VI. 3 lays us under no new Obli- 
 gations, but confirms thofe we are un- 
 der already, \'I. 3. 
 BEARING Sin, Iniquity, what? 1 34 Note. 
 BEGETTiNG,Scrip.Notionof it, 15 1| Note. 
 
 Begotten, how J civs were, 14. 
 
 how Chnjlians are, 81. 
 
 Ckr'ijl begotten, as raifed from the 
 
 Dead, and exalted, I. 4- 
 
 Beloved, how y«w were, 44, 
 
 \\o\v Chrijlians are, 114. 
 
 Birthright oi Chri/fians,\\'\\2i\.'> IV. 13. 
 Blood o( ChriJ?, the Meaning of it, 120. — 
 how precious, 121. hov/ redeem- 
 ed by it, 120, 122. 
 Boasting, Senfe of it, II. 17. 
 Book, Jews written in God's Book, 23. 
 
 Chrijlians written in God's Book, 93. 
 
 Born, Scripture Notion of it, ifUNotc. 
 
 how Jeius were, 15. 
 
 Chriji born, as raifed from the Dead, 
 
 and exalted, I. 4. 
 Born, horn again, hovf Chri/lian' zre, 82. 
 Born again, applied to the Refurreff ion, I. 4. 
 
 of God, theMeaningof it, 219, Note. 
 
 Branches, particular Members of the 
 
 Church, 29, 99. 
 Bought, how Jews wc re, 12. 
 
 ho-w'ChriJiians iixe, 78, 123. 
 
 Brethren, hew Jews were, 16. 
 
 and SiJIers, how Chri/{ians are, 83. 
 
 Built, how Jewi/h Church was, 32. 
 
 how the Ckrijlian Church, 1 02, 
 
 i^u YIN g and iSd'/Z/K^, Scripture Notion of it, 
 12|| Note. 
 
 C 
 Called, general Notion of it, VIII. 28. 
 
 how 7*^^^ originally were, 13. 
 
 how Chrijiians are, 79. 
 
 Called, how "Jetvs were called by the 
 Gofpcl, 8c. 
 
 any Natron- f«//f</, that by any Means 
 
 receive and profefs the Gofpel, J. 6. 
 C a L L IN G , our Calling how prov'd, VIII. 28, 
 
 EffeSiual, not warranted by Scripture, 
 
 Vlil. 28. 
 
 how it ftands in Conne£iion with 
 
 God's Foreknowledge, and our future 
 Glorification', \'1II. 29, 30. 
 
 our Calling. 2i Matter of great Inipor- 
 
 tance, IX. Cmtents. 
 
 Calling o'f Gentiles, how a Myflery, 
 
 XVI. 25. 
 Can, how fometiines ufed in Scrip. I. 16. 
 Censure, Chridians (hould not cenfure 
 one another for Difference of Opinions, 
 Par. XlV. thyoiiohcut. 
 Ceremonial Law, not abrogated to the 
 Jews, as Part of their civil Conftitution, 
 264, 267. 
 Children, Scripture Notion of, 15II Note. 
 
 of God, how Jews were, 15. 
 
 of the. Cliurch, how Jews were, 26. 
 
 Children of God, how Chrijiians are, 82. 
 
 of the Church, how Chrijiians are, 96. 
 
 Chosen, how the Jeius were, 11. 
 
 how Chrijiians are, 77. 
 
 ufed in a double Senfe, 243. 
 
 Christ, Grace of the Gofpel difpenfed by 
 him, 1 19. 
 
 the Lord of Chriftians, 90. 
 
 his Love and Obedience a proper Rea- 
 
 fon of granting us the Bleflings of the 
 Gofpel, 125, &c. 
 
 put for the whole Gofpel, 136. 
 
 what to preach ChriJl, 256. 
 
 Chrijiians fliould imitate him. Par. 
 
 XIII. 14. 
 
 begotten, horn, the Son of God, in one 
 
 Senfe, as raifed from the Dead, and ex- 
 alted, I. 4. 
 
 how a Mercy-Seat, III. 25. 
 
 Christian, what to be a true Chri/lian ; 
 he is the belt and happieft of Men, 
 254, 255. 
 
 Church, named as the Jewifh, 75. 
 
 Church the Wife of Chriji, 9^;. a 
 
 Mother, particular Members her Chil- 
 dren, 96. her Corruption is Fornication 
 and Adultery, and (he, when corrupt, a 
 JJ'hore, 97. Chrifi Flock, Sheep, 98. 
 a Vine, particular Members Branches, a 
 Vineyard, God's Hufbandry, 99. 
 Christian Conftitution, not prejudicial 
 to the reft of Mankind, 257. 
 
 Duties, Par. XII, XIII, throughout. 
 
 Christian 
 
INDEX. 
 
 Christian World, its State, and Time, 
 
 how reprefented, V. 6. 
 Christians, fuccecd the Jews in their 
 Privileges, 67 — 71. 
 
 happv and highlv honoured in their 
 
 Privileges, 110, ^Pref. 18, Par. V. 
 
 1 — II. bound to rejoice in them, 
 
 to praife and thank. God for them, 
 III. — all interefled in them, 112,235. 
 
 wicked, {hall perifh at laft, 143, &c. 
 
 too much, at prefent, like Heathen, 
 
 356. 
 Sefls and Faftions among them, hin- 
 der their fceins the Truth, 358. 
 
 how Heirs of the World, IV. 13. 
 
 have a Birth-right, IV. 13. 
 
 Church of God, Javs were, 37. 
 
 Chrijl'mns are, 107. 
 
 of Firji-born, Senfe of it, IV. 13. 
 
 in all Ages confidered but as one 
 
 Body, 78 Note. 
 City of God, Jeivs were, 21. 
 
 Chrijlians are, gr. 
 
 Clemens Romanus, a Quotation from a 
 Fragment that bears hisName, 2^bNote. 
 Coming of our Lord, the Time of it coin- 
 cides with the Time of our Death, XIII. 
 II, 12. 
 Concluded, how Jews ^nd Geittiles both 
 
 concluded under Unbelief, XI. 32. 
 Congregation of God, Jews were, 37. 
 
 Chrijiians are, 107. 
 
 Conseqjjent Bleffings to Jews, 50, &c, 
 
 to Chrijiians, 1 40, &c. 
 
 Covenant, Jeivs Privileges confirmed 
 by, 48. - 
 
 C/6r//?w« Privileges confirmed by, 138. 
 
 fignified by Promife, ox Promt fes, 138. 
 
 of the Gofpel included in that made 
 
 with Abraham, 138. 
 
 with Abraham, we are now under it, 
 
 IV. II. XI. 17. 
 
 of IVorks, no Man now under it in 
 
 this World, VII. 6. 
 Could, how fometimes ufed in Scripture, 
 
 I. 16. 
 Courts, St. Paul, in his Arguments, fup- 
 
 pofes four to be held, 278, 279. 
 Creature new, what, 81 1| 
 
 D 
 
 a Charafter of the Heathen 
 68 Note. 
 
 Darkness 
 
 World, 
 Deacons, ^ y.S\ 
 
 Deaconesses, S ' ' 
 
 Dead, a Charader of the Heathen World 
 
 8i« 
 
 Dead, wicked Chrijlians are dead while 
 
 they live, 81* twice dead, 227. 
 
 Death, the Confequence of Ada7iis one 
 
 Offence, Par. V. 12 — 14. 
 AW, III. 25. VIII. 10. 
 Difference of Sentiment {hoiild not de- 
 
 ifroy Chrijtian Unity and Peace, Par. 
 
 XIV. throughout. 
 AiKdicffwii, Senfe of, 283, &c. 
 A/za/»wa, Senfe of, V. 16. 
 Ar/.ateoaK, Senfe of, V. 16. 
 Dispensations, God has ereded feveral. 
 
 Pre/. 5. 
 
 not to be accounted for by us. Pre/. 6. 
 
 Dispensation, a glorious one predidted 
 
 to the Gofpel-Church, XI. 15. 
 Divisions, Chriftians fhould guard againft 
 
 the Authors of them, Par. XVI 17, 18. 
 Doctrine, yc;^«fl', what, 197. 
 Doctrines, corrupt, iiave fubverted the 
 
 Gofpel, 357. 
 Am'.u, Remark upon it, 158 ISote firft. 
 i\Quij.a.^a, Senfe of it, I. 28. 
 Ao|a^fi), Senfe of it, XI. 13. 
 Duty, often exprefs'd in the Prefent Tenfe, 
 
 244. 
 « of Magiftrates and Subjeds, Par. XIII, 
 
 Duties, Chrljiian, Exhortation to feveral, 
 
 Par. XII, XIII, throughout. 
 Dwell, Senfe of it, VII. 17. 
 
 how God dwelt among Jews, 32. 
 
 how among Chrijlians, 102. 
 
 Dwelling in God, and \\\i Dwelling in 
 us, how, 219 Note. 
 
 Eizv, how to be fometimes underflood, 72 
 
 Note. 
 E^fi'^, how underflood, 138. 
 Effectual Calling, a Diftinflion not 
 
 warranted by Scripture, VIII, 28. 
 E. for ,.,,/« O 
 
 ElTTSo for «T5l/llT5f, J . ^ 
 
 Fkovo-o., Senfe of, VIII. 20. ' 
 Elect, double Senfe of, 243.. 
 Election, of the Jeivs, 11. 
 
 of Chri/iians, 77. 
 
 the Golden Chain of it, Par. 
 
 VIII. 29, 30; See Note VIII. 30. 
 
 -of believing Gentiles juftified. 
 
 Par. IX. throughout. 
 
 what Kind the Apoflle argues for 
 
 Rom. 9, 10, 1 ith Chapters demonftrated, 
 IX. II. 
 Enemies, how G^K///^y were, 24. 
 
 Jo good to Enemies, Par. XII. 20. 
 
 E e e Ef 
 
INDEX. 
 
 "Ev fftt^y.i, Senfe of, IV. i. 
 
 EvTufxAfw, Scnfe of, VIII. 27. 
 
 E-riKctKiouAh Senfe of, X. 13. 
 
 Epistle to the Romans, ufeful at this Day, 
 
 Pre/. 36. reckoned very obfcure, 
 
 p,-,y-. 3-. general Plan of it, Pre/. 
 
 28 — 41. cannot be underftood in 
 
 any Part of the Arguments, but in Con- 
 
 neition with the Whole, Pre/. 46. 
 
 the feveral Views, v/ith which it was 
 wrote, Pre/. 33, 34, 35. 
 
 Epistles, Difference between them and 
 the Gofpels, Pre/. 28. 
 
 Epithets by which the State of the Gen- 
 tile and Chrijiian World are reprefented,. 
 V. 6. 
 
 Espousals between God and the Churchy 
 
 Examination, the Subjcft of a Chriflian's,. 
 
 357- 
 Examples of ancient Jews written for the 
 
 Inftruftion oi Chrijiians, 73. 
 ^.ya, Senfe of, 235. 
 
 Factions among Chrijlians hinder their 
 
 feeing the Truth of the Gofpel, 358. 
 Faith, what it is, 235. 
 
 — — firft Aa of the Ghriftian Life, and. 
 therefore muft have a certain Objedt, 
 239. 
 ' — — -Ahat the Faith that intitles to the 
 firji Juftifrcition, 250. 
 
 neceflary iathe Nature of Things to 
 
 our firJi JuRification, 250. 
 
 /•/iJSr, what, 251. 
 
 grffwing, working, unfeigned, /iedfajl, 
 
 what, 252. 
 
 ours muft bear a Refembknce-to Abra- 
 
 ham's,\Par. IV. 19, ts End. 
 
 ■ of a progreffive Nature, I. 17. 
 
 and Favour, or Grace mutually imply 
 
 each other, IV. i6. 
 
 grand Principle of the Gofpel, how, 
 
 X. 9, ID, II. 
 Fa t h e r. Scripture Notion of it, 15II Note. 
 IV. I. 
 
 how God a Father to the Jews, 15. 
 
 how to the Chrijlians, 82. 
 
 Far off. Gentiles, how, 35. 
 
 Favours, Original, God may beftow as he 
 
 pleafes, 58. 
 Feet, how fometimes to be underftood, 
 
 X. 15. 
 P ELLOw-ciTizENs with the Saints, how 
 
 Chri/liatis are, 94. 
 First Faith, what, 251, 
 
 First-born, how the Chrijiian Church is,- 
 
 IV. 13. 
 First-born from the Dead, how Chrijl is, 
 
 1.4. 
 Flock, God's, Jews were, 28. 
 
 Chrijlians are, 98. 
 
 Forbearance mutual, Arguments per- 
 
 fuading to. Par. XIV. throughout, XV. 
 
 I— 13- 
 
 Foreknow, Senfe of, VIII. 29, 30. 
 
 Formed, how Jews vf ere, 14. 
 Fornication, how applied to the Chri^ 
 Jlian Church, 97. 
 
 Galati.'vns, Difference between theEpi-- 
 
 ftle to them, and to the Rimans, 273. 
 Gentile World, the State and Time of 
 
 it, how reprefented, V. 6. 
 Gentiles and Jeujs (believing) one Body, 
 Flock, 641 
 
 before the Gofj-iel was preached, wholly 
 
 ignorant of Salvation, and the Kingdom' 
 of God, Pref. 25. 
 
 at Chrijl'% Coming, obnoxious to.' 
 
 Wrath, and ftood in need of Mercy for 
 their Salvation, Par. I. 18, &:c. 
 
 a Defcription- of their corrupt State,. 
 
 Par. I. 21, &c. 
 
 and Jews, if wicked, fhall equally, 
 
 perifti, if virtuous, (hall equally be faved, 
 in thelaft Day, Par.W. 1—17. 
 
 how lock'.d up under Sin, V. 2C. II. — 
 
 XI. 32. 
 Gentiles, believing, the Apoftle ranks 
 himfelf among them, 78 Note, V. i. 
 
 ■ that are not in the Church, in what 
 
 Light to view them, IV. 13. 
 Glorying, Senfe of, II. 17. 
 God, the God of Jews, 20. 
 
 . oi Chrijlians, ^q,Pref. 11. 
 
 the fupreme Builder of every Difpen- 
 
 fation, 103. 
 how he exercifes his Petfeflions to- 
 wards mor-.il Agents, i Note, 12^, Pref.2. 
 being of, or in God, knowing God,, 
 horn of God ; abiding in God, his abid- 
 ing, or dwelling in us, what, 2ig. N^ote. 
 Good and Bad may fhare in Gofpel Privi- 
 leges, 144, 146, 195, at the End. 
 Gospex, all the Grace of it difpenfed by 
 Chri/l, 119. 
 
 Covenant included in that made with 
 
 Abraham, 128, IV. 11, XI. 17. 
 
 a Scheme for promoting Piety and 
 
 Virtue, 139, 141, &c. 
 
 Gospel 
 
INDEX. 
 
 GbsPEt Privileges, make none finally happy 
 
 but thofe who improve them, 147. 
 Privileges, Talents to be accounted 
 
 for, 148. 
 
 apoftolic Method of preaching it, 256. 
 
 in itfelf, not intended to unchurch 
 
 the Jezvs, 263. 
 
 fubvcrted by corrupt Doflrine, 357. 
 
 gives clear Ideas of future Rewards 
 
 and Puniftiments, Pref. 2. 
 a true, rationah, confident Scheme, 
 
 Pref. 17. 
 
 rifes far above Nature, Prcf. i3. 
 
 it's Honours and Inheritance not ima- 
 ginary, but real, Pref. 19. 
 Grace, juftly founded upon Chrijl's 
 
 Obedience, P<jr. \^ 15, 17. 
 fufficient to conquer the Habits and 
 
 Power of Sin, Par. VIII. 1—4,9,10,11. 
 but not to thofe who chufe to live in 
 
 Sin, Par. VIII. 4, 8, See Note upon 
 
 Verfe 4. 
 
 how the prefent Light of it is infuffi- 
 
 cient for reforming the Chrijlian World, 
 
 I. 27. 
 
 Extent of that which Paw/ preached, . 
 
 II. 16. 
 
 and Law, the Abfurdity of mixing 
 
 them, V. 20. II. 
 GosPEls, Difference between them and the 
 
 Epinies, Prcf 28. 
 Government, the Nature and End of it. 
 Par. XIII. 1—6. 
 
 we oueht tofubmit to it under everv 
 
 Form, P^^r. XIII. 1-7. 
 Grace, of God, put for the whole Gofpel, 
 
 not Works, beftows Gofpel Privi- 
 leges and Blefiings, 113, 115, 1 16, 118, 
 
 Par. III. 23 — 2&. 
 multiplied and magnified by the 
 
 Atonement o^ Chriji's Blood, 123. 
 why conim.imicated by Chriji.^ and 
 
 other x\gents under him, 124. 
 of the Gofpel doth not fuperfede our 
 
 Obliaations to Obedience, Plsr. III. 31, 
 
 VL I, &c. 
 — ■ — of the Gofpel extends far beyond the 
 
 Confequence of Adain's Offence, Par. 
 
 V. 15 — 17. See the Note upon Verfe 15, 
 
 16,17. 
 or Favour, put for any Office, or 
 
 Endowment, I. 5. 
 and Faith mutually imply each other, 
 
 IV. 16. , 
 
 and Law, Difference betwixt them, 
 
 V. 12. Contents. 
 
 Grace, or Gift, that has abounded beyond 
 JJam's Offence, v\ b it, V. 15. 
 
 we are under Grace, while in this 
 
 World, VII. 6. 
 
 Growing Faith, what, 252. 
 
 H 
 
 Hallow, how yews were hallowed, 30. 
 Harlot, applied to the Church, 27. 
 Have, Senfe of, 235. 
 Having the Son, Father, 219 Nfie. 
 He.^th en, virtuous, faved at laft, 144,257. 
 
 may poffibly have acceptable Faitb, 
 
 258. 
 
 virtuous, will condemn wicked Chrl- 
 
 ftians, 260. 
 
 before the Gofpel was preached, 
 
 wholly ignorant of Salvation, and the 
 Kingdom of God, Pref. 25. 
 
 World, at Chrift's Coming, obnoxr- 
 
 ious to God's Wrath, and flood in need 
 of his Mercy for their Salvation, Par. 
 I. 18, &c. 
 
 a Defcription of their corrupt State, 
 
 Par. I. 21, &c. See Note upon, V. 27. 
 
 by Faith, have as good a Title to the 
 
 B'leflin^s of God's Kingdom as the Jews, 
 Par. ill. 9, &c. 
 — — may fulfil the Law he is under, 11. 27. 
 
 in what Light we are to view them, 
 
 IV. 13. 
 Heathenism, Silvaticn from it a great 
 
 Mercy, 256 Note 2d, 355, Pref 21. 
 Heaven, the Chrijiian Inheritance, and 
 ReJ}, 85, 86. 
 
 Kingdom of God, or the Chriftian 
 
 Church, fignified by the Heaven, Pref. 
 8 Note. 
 Heirs of the World, how Chrifians are, 
 
 IV. 13. 
 Heritage, God's, Jczvs were, 38. 
 
 Chrljiians are, ic8. 
 
 Holy, City, how 'Jews were, 21. 
 
 . how Chrijiians are, 91. 
 
 Nation, Jews were, 31. 
 
 Chrijiians are, 10 1. 
 
 Hope, what it is, 235. 
 
 our Chri/iian Hope of eternal Life 
 
 will not fail us, Pe;r. V. 5— 11. 
 HovSE, of G(jd, how Jews were, 17, 32. 
 
 or Family of God, Chrijiians zie, 84. 
 
 or Temple of God, Chrijiicm are, 
 
 102. 
 Husband, God was to the Jews, 25. 
 
 God Is to Chrifiians, 95 . 
 
 Husbandman, God was to ihe Jewijb 
 Church, 29. 
 
 Husband- 
 
N D E X. 
 
 Husbandman, God is to die ChrljUan 
 
 Church, 99. 
 Husbandry, God's, the Chri/i/an Church 
 
 is, 99- 
 
 James and Paul reconciled in the Point of 
 
 Juitification, 352 NaU. 
 Jerusalem, denotes, (bmetimcs the JewiJ}} 
 Church, 22. 
 
 denotes, fomctimes the Chrijlian 
 
 Church, 92. 
 Jewish, Difpenfation, tlie Defign and Oc- 
 cafion of it, i, 2, 6, 8. had Rela- 
 tion to ail Mankind, in all following 
 
 Ages, 8, g. a. Scheme for promoting 
 
 true Religion and Virtue, 4.9, &c. 
 
 not prejudicial to the rcfl: ot Mankir.d, 
 
 58. perfected by the Gofpel, 62. 
 
 Je\\ s not chofen becaufe letter than other 
 
 People, 7. their prefent State a Proof 
 
 of Revelation, 9 happy in their Pri- 
 vileges, 39. their Duty to rejoice in 
 
 them, 40. All intcrefted in them, 
 
 41. by their Law obliged to be kind 
 
 to Gentiles, 59. 
 fuppofed Men of all other Nations in- 
 capable of Salvation, unlefs they came 
 
 under their Law, 61. during the 
 
 whole Period of their Difpenfation un- 
 der the Ahraheimic Covenant, bb. 
 
 how called by the preaching of the 
 Gofpel, 80. 
 
 and Gentiles (believing) one Body, 
 
 Floek, 64. 
 
 a Name for Chrijlians, 75. 
 
 Chriflian Jews, at Liberty to obferve 
 
 the Ceremonial Law. 264. 
 
 warmly oppofed the Gofpel, why ? 
 
 269, &c. 
 
 unbelieving, their Principles, 270, 
 
 271, Pref. 24, 43. at prefent Ene- 
 mies, 94t. their Rejedfion julH- 
 
 fied. Par. IX. throughout. their Mif- 
 
 take, Par. IX. 32, 33. X. i, &c. 
 
 wherein their Blindnefs confifted, V. 20. 
 
 IlL their Miftake of bad Confe- 
 
 quence, but not abfolutely under eternal 
 
 Damnation for it, V. 20. IV. when 
 
 the fitted Time for their E.xcifion, IX. 
 
 23. {hall asain be brought into the 
 
 Church, Par. XI. II. to the Enel. 
 
 Prophecies relating to their Reftaura- 
 
 tion, XI. 26, 27. their general Cha- 
 
 ratler and Morals, Par. III. 10 — 19. 
 
 " their Rejedion proves St. Paul to 
 
 be a true Prophet, XI Contents. 
 
 St. Paul always ufes them tenderly, and 
 
 with particular Caution and Addrefs. 
 
 Inftances of it, I. 2, 3. I. 16 Contents. 
 
 II. Contents. III. Contents. III. ic — 19. 
 
 ^.^ I — 12, Contents. VII. 2, 4, 7. Par. 
 
 IX. I— 6. Par. X. i,2.XI. 14. XIV. I. 
 Je \vs, fome mi.x'd Law and Gofpel, 272. 
 their ingrofTing Temper, how Paul 
 
 combats, 276. 
 had great Influence among the fobcr, 
 
 religious Gentiles, Pref. 25. 
 and Gentiles, if wicked, fhall equally 
 
 perifli, if virtuous, fhall equall) be faved, 
 
 in the laft Day, Far. II. I— 17. 
 difcharged from the Law of A'fofes, 
 
 Par. yil. 1—4. 
 fubjefted to Death by their Law, V. 
 
 20. I. flood more in need of the 
 
 Gofpel than other People, V. 20. 1. 
 
 were under the Ahrahamic Covenant., 
 
 while under the Liw, V. 20. II. 
 how lock'd up under the Law and 
 
 Sin, V. 20. IL 
 by rejedting the Gofpel, fet themfelves 
 
 upon the Foot of mere Law, V. 20. II. 
 — — Reafons why they were put under the 
 
 Law, V. 20. v. 
 lAarop.or, the Meaning of it. III. 25. 
 Immort.\LITV, never in Scripture attri- 
 buted to the Wicked, WW. 27. 
 Itx, Senfe of it, 113 Note. 
 Inheritance, of the 'Jews was Canaan^ 
 
 18. 
 
 of Chrijlians, is Heaven, 85. 
 
 J CIVS were Gcd's Inheritance, 38. 
 
 of Chrijlians may alfo denote their 
 
 Part in prefent Privileges, 85 Note. 
 Intercession, to make, Senfe of it, VIII. 
 
 27. 
 Israel, a Name of the Chrijlian Church, 
 
 Judge, to judge even Angels ?>. Chriftian 
 Honour, 104. 
 Chrifrians fliould not judge or con- 
 demn one another for Difference of Sen- 
 timent, Par. XIV. 
 Just, fometimes fignifies good, kind, 288 
 
 Note, 
 Justification, double, 245. 
 /•/^Sr Juftification, 245 f. 
 Obfervations upon it, 246. 
 FINAL Juftification, 246 f. 
 fiyjl not of JVorks, but Grace, 247. 
 
 double, a Key to the Epiflles, 280. 
 
 Scrip. Senfe of Juflification, 283, kc. 
 
 Ju ST I F I c a t ion, or Right eoufnejs, applied 
 to any Inflance of Deliverance, 342. 
 
 Justifi- 
 
I N D 
 
 X. 
 
 JcsTiFiCATiON applied to our Deliver- 
 ance from Heathenifm and Admittance 
 into the Church and Covenant of God, 
 
 343- 
 
 'Tis fo applied in the Romans^ or the 
 Arguments there relate to onrf.rjl Jufti- 
 fication, 344, &c. Pref. 44, 45. III. 5, 
 9. IV. 13. V.ii. IX. 30,31. XI. 22, 
 
 32; 
 
 ——St. Paul and James agree upon this 
 Point, 352 Note. 
 
 Reafons why St. P<7:// vindicate5 our 
 
 Juftificatiofl, 353. Pref. 26, 27. — — 
 we fliouid value his Endeavours co vin- 
 dicate it, Pref. 29. 
 
 (lands in Conneflion with the Re- 
 
 jeclion of the Je'u.'s, III. 5. 
 
 two Ways of obtaining it, III, 21. 
 
 Justify, ufed in a double Sen fe, 243. 
 
 Scripture Senfe of it, 337. applied 
 
 to any Inftanceof Deliverance, 342. 
 
 Not too ftrongaTerm to figni fy our 
 Admiflion into the Kingdom of God, 
 354. 
 
 K«/. though^ 205 Note. 
 
 Y^u.To.K^.xasa, xarxXXixyn, Senfe of, V. ir. 
 
 KiXTnirx^Kdi, Senfe of, IV. I. 
 
 KscTiiyofii), &c. Senfe of, II. 15. 
 
 KcLv-y^ouui, y.<ej-x>^yM, x*uX'"^/r,Senreof,II.i7. 
 
 KiKcj of the Jews, God was, 20. 
 
 Kingdom of God in this World, a gene- 
 ral Account of it, Pref 2. a noble 
 
 Scheme, Pref 3. Similar to the hea- 
 venly Kingdom, Pref. 7, 8. a gene- 
 ral Account of it under the JetviJijDiC- 
 
 penfation, Pref. 7. improved and 
 
 enlarged under the Gofpel, 63. in 
 
 ^■TOhat Refpefls improved and enlarged, 
 
 109. a Sketch of it under the Cbri- 
 
 Jtian Difpenfation, Pref 8—15. 
 
 -how fignified, or charafterized in the 
 New Teftament, Pref 8 Note. Pri- 
 vileges of it, Pr^/. 10, 11,12. Laws 
 
 of it, Pref. 13, 14. It's Honours and 
 
 Inheritance not imaginary but real, and 
 furpaflingly excellent, Pref. 19. 
 
 Kings, to God,'^^^^ were, 33. 
 ChrijUam are, 104. 
 
 Know, how fometimes ufed in Scripture, 
 VIII. 27. 
 
 Knowing God, how fpecially to be under- 
 ftood, 219 Note. 
 
 ;\p/v<y, Force of, II, 27. 
 
 Law, ufed in different Senfes, V. 20. 
 
 JewiJJ), the Jews fuppofed was efta- 
 
 blifhed for ever, 61. 
 
 Ceremcnial, not abrogated to the Jews 
 as a Part of their Civil Conftitution, 
 264. 
 
 the Nature of it in the rigorous Senfe, 
 
 V. 20. 
 
 and Grace compared, Par. V. 12, to 
 
 End. the Dif^rence between them, 
 
 V. 12. Contents. the Abfurdity of 
 
 mixing them, V. 20. U. 
 
 of Mifes, was Law in the rigorous 
 
 Senfe, proved, V. 20. was defedtive 
 
 as to full Pardon, and the Gift of eter- 
 nal Life, V. 20. I. the Abrahamk 
 
 Covenant was in Force under it, V. 20. 
 
 II. how the Jews were locked, or 
 
 ihut up under it and Sin, V. 20. II. 
 
 not a Difpenfation fuitable to our Infir- 
 mity, V. 20. V. Reafons why Jeivs 
 
 were under it, V. 20. V. of Ufe to 
 
 Chrillians under the Gof[ieI, V. 20. VI. 
 
 will be in Force againft the impeni- 
 
 tcntly Wicked in the lad Day, V. 20. 
 
 Jews difcharged from \x.,Par. VII. 
 
 1—4. how far abdifhed, VII. 6. 
 
 no Man under it as a Miniftration 
 
 of Death, VII. 6. the Strength of 
 
 Sin, how, VII. 8. 
 
 as a Rule of Adlion, why infufficient 
 
 for Sandification, VII. Contents, VII. 15. 
 
 infufficient to conquer the Habits 
 
 of Sin, Par. VII. 14, to the End. 
 
 of Nature, explained and eftablifhed, 
 
 II. 15. doth not render the Gof- 
 pel, or our Regards to it needlefs, ibid. 
 
 Li FE eternal, not ftridlly due to any Man in 
 
 the World, Prr/". I. God alone molt 
 
 fhew whether he will give it, ibid, 
 
 LivE»how y^wi were made /a live, 14. 
 
 how ChriyiianszTe made to live, 81. 
 
 LOCKE, Mr. commended, Pref. 60. 
 
 miflakes the Senfe of Rigbteoujnefs, 1. 17. 
 
 III. 21, 25, 26. his Note on the 
 
 ' Particle and, needlefs, I. 28. unne- 
 
 cefTarily departs from the common Read- 
 ing, 1. 32. — — miftakes the Senfe of Rom, 
 
 II. 2. See the Note upon it. miftakes 
 
 the Senfe of, patient, II. 7. miftakes 
 
 the Senfe of, according to my Gofpel, II. 
 
 16. miftakes the Senfe of Chap. III. 
 
 3. — and Chap. III. 5.— and of Chap, III. 
 
 7, 8. miftakes Law, III. 20. 
 
 F { f LOCKE. 
 
I N D 
 
 X. 
 
 LOCKE, Mr. miftaken in confining, pajftng 
 
 over Sins, to the JewSy III. 25. 
 
 miftakes the Senfe of, nctrx a-apx*, IV. i. 
 — and of, thi aliO!i7idmg,OT Surplukge, of 
 Grace, V. 17. — his Miftake about Jeivs 
 being put under the Law,V.20. V. — mif- 
 takes the Senfe of, {Gal. i. 4.) this prefent 
 evil World, VI. 6. — his Note not rightly 
 
 applied to the Text, VI. 15. his 
 
 Notes upon Chap. VII. 4. of no Weight, 
 
 VII. 4. miftakes the Senfe of, when 
 
 we zvere in the Flejh, VII. 5. — and of. 
 Chap. VII. 25. — and of, they that are 
 in the Flejh, VIII. 8.— and of, Jliall 
 quicken your ?nortaI Bodies, V 111. 11. — 
 has left, 2 Cor. v. 2 — 5, in great Ob- 
 
 fcurity, VIII. 27. he, and others, 
 
 miftook St. Paurs Sentiments about the 
 Timeof our Lord's Coming, ibid. XIll. 
 II, 12. alters the Tranflation im- 
 properly, VIII. 33, 34. leaves out, 
 
 and, without Reafon, IX. 23. his 
 
 wrong Sentiments of St. Paul's Quota- 
 tions, X. 13. miftakes the Senfe of 
 
 Chap. XI, 6. makes the Apoftle talk 
 
 inconfiifently, XI. 30, 31. he, and 
 
 others, miftake the Senfe of, heaping 
 
 Coals of Fire, XII. 20 miftakes, the 
 
 Proportion, and Meafure of Faith, XII. 
 6. — and oi Receiving, XV. 7. See Note 
 
 on XV. 8 his Miftake about Wo- 
 
 mens prophefying, XVI. i. with- 
 out Ground fuppofes St. Peter and St. 
 James taught a different Gofpel from 
 St. Paul, XVI. 25. 
 Aoyi^a, Senfe of, II. 15. 
 Lord, ChriJ? the Lord of Chrijlians, 90, 
 Pref. 9. 
 
 put for the whole Gofpel, 136. 
 
 Love of God beftows Gofpel Bleffings and 
 Privileges, 113, 115, 116, 118. 
 
 of God in Redemption furpaflingly 
 
 great, Par. V. 6—8. 
 
 includes all fociul Duty, Par. XIIL 
 
 Mercy, Senfe oi Jhewing Mercy, 42, 45, 
 
 46, 47- 
 -obtained Mercy, how to be underflood, 
 
 117. 
 Mercy-seat, the Meaning of it. III. 25,. 
 
 how Chri/i is a Mercy-S^at, ibid, 
 
 Msff/TWf, how to be underftood, 138. 
 MiTcL^u ocKKnKM, Senfe of it, II. 15. 
 MitxsTi, V. 6, 
 Mos.MCAL Conftitutbn, defeftive as to 
 
 full Pardon, and the Gift of eternal 
 
 Life, V. 20. I. 
 Mother, J e-wijh C\\\itz\\ a Mother, 26. — 
 
 Chri/lian Church a Mother, 96. 
 Motives, propofed to Jews, the Nature of 
 
 them, 57. 
 antecedent Bleflings Motives to Obe- 
 dience, 234. 
 . of the Gofpel, are true and excellent, 
 
 234. the Manner how applied by the 
 
 Apoftles, 234* 
 Mount Zion, denoting the Church of the 
 
 Jews, 22. 
 Mystery, Calling of the G^«(;7«, how a 
 
 Myftery, XVI. 25. 
 
 N 
 Nation of God, how the Jews were, 20. — 
 
 how Chrijlians are, 87. 
 Na t u r e. Law of, explained and eftabliih- 
 
 ed. Par. II. 15, 16. See Note upon y. 
 
 15. doth not render our Regards to 
 
 the Gofpel needlef?, II. 15. 
 Near, Jezvs near to God, 34. 
 Nigh, Chrijlians nigh to God, 105. 
 Not a People, the Senfe of, 24. 
 Not obtained Mercy, how to be un^- 
 
 derftood, 47. 
 Now, Senfe of it, VII. 6. 
 Nt/v, ivvi, ibid, 
 az-i, he bare, how to be underftood, i^^Nete, 
 
 M 
 Made, how Jt-wj were, 14. hovi Chri- 
 jlians are, 81. 
 Magistrates, their Duty, Par. XIIL 
 
 1-6. 
 Mankind may not be a mean Part of the 
 
 Creation, 133. 
 Mediator, how to be underftood, 138. 
 Mercy, without refpeft lolVorks, beftows 
 
 the Bleflings of the Gofpel, how ? 113, 
 
 115, 116, 118. 
 
 O, the Greek Article, before the Participle 
 of the prefent Tenfe, the Force of it, 
 II. I. 
 Obedience of one, a juft Reafon of be- 
 ftowing BlelTings upon many, 126. 
 
 of Chrift, a proper .Foundation and 
 
 Reafon of the Grace of the Gofpel, 125. 
 Par. V. 15, 17. See the Contents at 
 Chap. V. 12. 
 
 i^ the Obligations Chrijlians are under 
 
 to it. Par. VI. i, &c. 
 Obtained Mercy, how to be under- 
 ftood, 117. 
 
 Old 
 
I N D 
 
 X. 
 
 OtD Man, Senfeof it, VI. 6. 
 
 Old TfSTAMENT written ior Chrljlians 
 
 as well as Jews, 74. 
 OTTKct, Senfe of, XIII. 12. 
 Original Sin, the Apoftieknew nothing 
 
 of the common Doflrine of it, proved, 
 
 V. 8, 15. 
 ClfxvTuf, Senfe of, VIII. 26. 
 
 JlAXiyyiviiTiit, Regeneration, applied to the 
 RefiirreSiion, I. 4. 
 
 Paul, occafionaily obferved the ceremonial 
 Law, 264.. a Sketch of his Argu- 
 ments in the Romans, 275. how he 
 
 combats the ingroffing Temper of the 
 
 ^ Jews, 276. Reafons for his oppofmg 
 
 the Jeu's, 277. in his Arguments 
 
 confiders feveral Parties as landing be- 
 fore the Tribunal of God, 278. 
 
 Reafons why he vindicates our Juftifi- 
 
 cation, 353, Pref. 26,27. we fhould 
 
 value his Endeavours herein, Pref. 29, 
 
 47. well furniftied for preaching the 
 
 Gofpel, Pref. 31. a great Genius, 
 
 and fine Writer, Pref. 32. his feve- 
 ral Views in Writing the Epiftle to the 
 
 Romans, Pref. 33, 34, 35. he ftu- 
 
 died a perfpicuous Brevity, Pref. 49. — 
 in his Arguments confiders Jcws and • 
 
 Gentiles in a colkarive Body, III. 9. 
 
 Inftances of his admirable Skill and Pru- 
 dence in Writing, VII. 7. XIII. Con- 
 tentj. his prudent Expedient to con- 
 ciliate Chrijlian Jems to believing Gen- 
 tiles, XV. 25. 
 
 and James reconciled upon the Point 
 
 of Juftification, 352. Note. 
 
 Peace, Chrijiians fhould live in Peace v/ith 
 all Men, Par. XII. 18. 
 
 Ara;umentsfor prefervingPeaceamong 
 
 Chrijiians, Par. XIV. tliroughout. 
 
 Peculiar People, Jews were, 36. 
 ' ■ CbriJiians aie, 106. 
 
 People of God, Jeivs were, 20. 
 Chrijiians are, 87, 94. 
 
 Perse VERA.NCE, of thofe who love God, 
 the Certainty of it, Par. VJIJ. 31 to the 
 
 End. how to be underftood, VIII. 
 
 35, &<:. 
 
 Peter, did not preach a different Gofpel 
 from Patil, XVI. 25. 
 
 Pharaoh, how God hardened his Heart, 
 IX. 18. 
 
 Va^Ico, fall, Senfe of it, XI. 11, 12. 
 
 Planted, how Jeivifo Church was, 29. 
 — how Chrijiian Church was, 99. 
 
 Uon, Senfe of, V. 6. 
 
 Power, ofPoiver, how fometimcs ufcd in 
 Scripture, I. 16. 
 
 Praise, a principal Part oiChriflianWor- 
 fhip, XV. 9, 10, u. 
 
 Preach, what to preach Chrift or the 
 Gofpel, 256. 
 
 Preaching, the Apoftolic Method of 
 Preaching, 156 Note ^.fh. 
 
 Predestinate, Senfe of, VIII. 29, 30. 
 
 Predestination, the Connection be- 
 tween it and our final Salvation, Par. 
 
 VIII. 29, 30. a great Error relating 
 
 to it, VIII. 30. 
 
 Priests toGod, ^fwx were, 33. 
 Chrijiians are, 104. 
 
 Privileges, o( Jeivs, the EfFed of God's 
 
 Love, 42. confirmed by Covenant, 
 
 48. Motives to Obedience, 54, 55. 
 
 of Chrijiians, a Lift of them, 77 — 108. 
 
 Pref. 10, II, 12. V. Contents. the 
 
 EfFedl of God's Love, 113. make 
 
 none finally happy, but thofe who im- 
 prove them, 147. are Talents to be 
 
 accounted for, 148. bear a Cor- 
 
 refpondence to Jeiuifi, 158 Note id. — 
 Manner of affirming them, 218 Note 2d. 
 
 our Intereft in them clear of all 
 
 Doubt and Uncertainty, 236. freely 
 
 given of God, 237. fome Exprefli- 
 
 cns whereby they are fignified ufed in a 
 
 double Senfe, 243. no Prejudice to 
 
 the reft of l\Iankmd, 257. 
 
 rTf»/5-a/M5v©-, Senfe of, XII. 8. 
 
 Promise, or Promifes, put for Covenant, 
 138. 
 
 Propitiation, how Chnjl is. III. 25. 
 
 Providence of God had regard to all Na- 
 tions of the World, while he (hewed 
 fpecial Favours to the Jews, 58. 
 
 Purchased, how Jews were, 12. 
 
 hov^ Chrijiians are, 78tNote, 
 
 Qu 1 c K E N E d , how Chrijiians are, 8 1 . 
 
 Reconciled, Gentiles how, g^. 
 
 Reconciliation, how to be underftood, 
 
 V. 1 1. applied only to the Gentiles, 
 
 ibid. 
 Redeemed, how Jeivs v!tre, 12. 
 
 how Chrijiians are, 78. ■ 
 
 how by the Blood of Chrijl, 120, 122. 
 R E D E M P T I o N , by chrijl, fo perfectly con - 
 fiftent with Grace, that it both magni- 
 fies, and multiplies it, 123. rightly. 
 
 founded ' 
 
INDEX. 
 
 ■fouiivied upon C/;;-//?'s Obedience, 125. 
 ■&C. doth not encourage Popifh Doc- 
 trine of Merits, and Works of Superero- 
 gation, 129. the Propriety of it, both 
 
 with refpeft to God and ourfelves, 130. 
 
 Inftances fimilar to it, 126, 128. 
 
 not below the infinite Greatnefs of 
 
 God, 131. nor of the Son of God, 
 
 132. fecures all the Means and Ends 
 
 of Salvation, 134. the Scheme of it 
 
 formed in the Council of God before 
 the World began, 137. 
 
 Regenerated, how Chrijiians are, 8 it> 
 82+. 
 
 Regeneration applied to the JRefur- 
 redion of good Men, I. 4. 
 
 Rejection of unbelieving Jewi vindica- 
 cated, Par.YK. throughout. the Ex- 
 tent of it. Par. XI. i—jg- the Da- 
 ration of it, Par. XI. 7, to the End. 
 
 Reign, to reign a Chrijlian Honour, 104. 
 
 Religion, God only can give a perfedt 
 Syftem of it, Pref. I. 
 
 Repentance, not excluded by our Obli- 
 gations to Obedience, 249. the Fa- 
 vour of it no Encouragement to Sin, 249. 
 
 Rest, of the Jnvs was Canaan, 19. 
 of Chrijiians is Heaven, 86. 
 
 Resurrection of good Men their J?c^^- 
 neration, I. 4. 
 
 Revenge, Chtiftians fhould meditate no 
 Revenge, Par. XII. 17, 19. 
 
 Righteous, in all Nations (hall in the lafl 
 Day beblefTed, 149. 
 
 fometimes fignifies kind, good, 
 
 288 Note. 
 
 Righteousness, a Miftake about the 
 
 Senfe of it, 281. the Scripture Senfe 
 
 of it, 283, &c. that it fliould fignify 
 
 both moral Re£liiude, and Goodnefs, Sal- 
 vation not ftrange, -^ibNote. applied 
 
 to any Jnftance of Deliverance, 342. 
 
 applied to our Deliverance froai 
 
 Hcathenifm, and Condemnation, and our 
 Pardon and Admittance into the Church 
 
 of God, 343. that it is fo applied in 
 
 tlie Romans, 344, &c. two Ways of 
 
 obtaining it. III. 21. 
 
 Romans, Epiftle to, the Arguments in it 
 relate to our/r// Juftification, 344, &c. 
 
 muft give a full Account of Paul's 
 
 Gofpel, Pref. 30. very ufeful to us 
 
 at this Day, Pref. 36. reckoned very 
 
 obfcure, Pref. 37. general Plan of 
 
 it, Pref. 38 — 41. no Part of the 
 
 Arguments can be underftood, but in 
 Connedion with the Whole, Pre/. 46. 
 
 Rom A Ns, the feveral Views with which it was 
 
 wrote, Pref. 33, 34, 35. Difference 
 
 between Epiftles to the Romans and Ga- 
 latians, 273. 
 
 Saints, how Jews were, 31. how Chri- 
 jiians are, 1 1 . 
 
 the Popilh Dodrine of their Merits, 
 
 and Works of Supererogation not en- 
 couraged by the Scheme of our Re- 
 demption, 129. 
 
 Salvation, double, 245. FIRST, 
 
 245t. Obfervations upon it, 246. — 
 
 FINAL, 246t. FIRST, not of 
 
 Works, b'Jt of Grace, 247. 
 
 from Heathenifm a great Mercy, 355. 
 
 Sanctify, how applied to Jewij'hChcrd), 
 30. — how applied to Chrijlian Church, 
 100. 
 
 ufed in a double Senfe, 243. 
 
 Sanctuary, Jewijh Church God's Sanc- 
 tuary, 32. 
 Saved, how the y^wj were, 12. 
 
 how Chrijiians are, 78. 
 
 ufed in a double Senfe, 243. 
 
 b'20, he carried, how to be underftood., 134 
 
 Note. 
 Sects and Fadions among Chrijiians, hin- 
 der their feeing the Truth of the Gofpel, 
 
 358- 
 SxLF-ExAMtNATioN, the Subject of a 
 
 Chrijlian's Self-Examination, 357. 
 Selling, the Scripture Notion of it, i2|| 
 
 in the Note. 
 Separated to God, Jews were, 34. 
 
 • Chrijiians are, 105. 
 
 Septuagint, the Apoftle doth not argue 
 
 from that Tranflation, III. 4. 
 Servants of God, how y^zt-^t were, 20. 
 
 • Chrijiians are. 87, 
 
 or Subjects of Chrijl, Chriftians are, 
 
 90. 
 Sheep, God's, Jetvs were, 28. 
 
 Chrijiians are, 98. 
 
 Shepherd, God a Shepherd to thzjews, 
 
 28. to Chrijiians, 98. 
 
 Shut up, how the Je-jus were fhut up un- 
 der the Law, and Gentiles under Sin, V. 
 
 20. II. how both wciejhut up under 
 
 Unbelief, XI. 32. 
 Sin, a DiiTuafive from the Servitude of rr. 
 Par. VI. 12, &c. 
 
 the Sting of Death, how ? VII. 8. 
 
 Sobriety, an Excitation .to Chriftian So- 
 briety, Par. XIII. i\, to the End. 
 Son, Scripture Notion of it, 15 1| Not£. 
 
 Sou 
 
N D E X. 
 
 Son of God, Chrift fo, in one Senfe, as raifed 
 
 from the Dead, and exalted, I. 4. 
 Sons and Daughters of God, Jnus 
 
 were, 15. ChriJUanszvQ, 82. 
 
 Sound Dodlrine, what, 197. 
 
 Sponsor, how our Lord is, 138, and in the 
 
 Note. 
 State Chrijiian, bears a Correfpondence 
 to the Jcwifh, 158 Note fccond, 205 
 Note third. 
 
 future, God alone can (hew how he 
 
 will reward or punifli there, Pref. i, 
 Stedfast Faith, what, 252. 
 Strangers, the Senfe of, 24. 
 Subjects, their Duty, Par. XIII. i — 7, 
 Sufferings, a Mean of promoting our 
 Salvation,. Par, W. 3 — 4. Argu- 
 ments to comfort Chrijlians under them. 
 Par. VIII. 17, to the End. VIII. 12 
 Contents. 
 Zuixjunoi,. Senfe of, VI. 5. 
 Su R E T V,, how our Lord is, 138, awi inths. 
 Note. 
 
 Ti >*f , Senfe of it. III. 3. 
 
 TIMOTHY, Paul might juftly oircumeife, 
 him, 264, 265, 266.. 
 
 ToTj. V. 6. 
 
 Transition, Inftance of a curious one, 
 VIII. 17. 
 
 T r u T H , being «/" //;^ Truth, how, 219 Note, 
 
 we ought not to be indifferent to 
 
 the Truth, diflemble it, or give it up 
 upon any Occafion, XIV. 22. 
 
 TvjT®^, Senfe' of it, VI. 17, 
 
 V 
 
 Vine, Vineyard, Jewip Church was, 
 29. Chrijiian Church is, 99. 
 
 Virtue truly rewardable, 234. not 
 
 mercenary, tho' fupported by the Hope 
 of a future Reward, ibid. 
 
 Unclean, Gentiles how, 30^, looj. 
 
 Understanding, in Proportion as we- 
 abufe it will be darkened, by the righ- 
 teous Judgment of God, I. 21, 28. 
 
 Unfeigned Faith, what, 252. 
 
 Unity, Arguments perfuading to Chrijiian 
 Unity and Peace, Par. XIV. throuehsuty, 
 XV. '1—14. 
 
 Tttjj, Force of it, V. 7. 
 
 W 
 
 Walk, God walk'd among Jews, 32. 
 
 walks zmongChriJlians, 102. 
 Washed, applied to Jewijh Nation, 30*; 
 
 to Chrijiians, 100*, \^^Note id. 
 
 Whoredom, applied to the Jewijh Church, 
 
 27. to \.h£ Chrijiian, 97. 
 
 Wife, God's, y^a>i/Z> Nation was, 25. 
 
 Chrijiian Chnxch is, 95. 
 
 Womb, how to be underflood in Relation 
 
 to the Jewijh Nation, 15II. 
 Women, at Corinth, had feparate Aflem- 
 blies, wherein they prayed- and prophe- 
 
 fied, XVJ. I. were not allowed to 
 
 fpeak in the Churches, though infpired, 
 ibid. 
 Work, Workmanship, God's, how 
 
 Chrijlians are, 81. 
 Working Faith, what, 252. 
 Works, excluded from Juflification, Par, 
 
 III. 2C — 31. what Works excluded, 
 
 247, 248. III. 20. neceflary to final 
 
 Juftification, 248. 
 World, future, only God can fhew how 
 he will reward and punifh there, Pref. 1. 
 
 prefent, a State of Probation and Dif- 
 
 cipline, to prepare for eternal Glorv, 
 Pre/. 2. 
 Worship, Praife a principal PartofC/;r/- 
 
 Jlian Worfhip, XV. 9, 10, li. 
 Wrath, Scripture Senfe of it, I. 18. 
 
 ZiON, denoting the 7''"# Church, 22. 
 denoting the Chrijiian Church, 92, 
 
 Ggg 
 
^^^'^^'^^^'^'^^^^^'^-m'^^^^'^^^'^'^m''mB^'^^^'^'^^ 
 
 ERRATA. 
 
 IN a Work fo long and ^•anous, abounding with References and Quotations, Miftakes are una- 
 voidable. It may be an Advantage, and can be no great Trouble to the lludious Reader, if, 
 before he begins to read the Book, he correfts the following Errors ; feveral of which are the 
 Faults, not of the Prefs, but of the Manufcript. 
 
 In the K E T, 
 
 Note, here I refer fometimes to the Page, fometimes to the Number of the Paragraph ; as it 
 happens to be moft convenient for counting the Lines. 
 
 tx.] 1. 7. put a Comma after, Earth. P. 8. 1. 3. for, of, r. and. [jy.] 1. 7. far xmH. r. xxiii. [29] 1. 9. r. 
 Ifai. V. 1. [40.] 1. s.fir cxl. 2. r. cxJix. 2. P. 16. 1. 3. r. ofWorihip. [75-] 1. 6- fl'^it ^^' "hole. P. 32. 
 !. 2. /or, Eph. ii. 13. r. Eph. iv. 18. [82.] 1. 6. Phil. i. 4. r. Phil. i. 2. [84] 1. 7. f^fi r. firm. P. qi. cft^ 
 :Number 91, ivftrt X. P. 41. 1. I. 1 Cor. r. z Cor. [jiij 1. 4. fcr, Phil. iii. 5. r. Phil. iii. i. P. 44. 1. :8. r. 
 
 Heb. ix. 12, 14,26. P. 46. 1. 9. r. 2 Cor. V. 19. 1. 32./£.r, "[78 » ] r. [78 J]. [123] 1.4- r. Rom. %•. 16, 
 
 !i8. P. 47. 1. 17. r. Heb. ii. 10. [125] 1. 1.5. r. [78 J ]. [125 f] 1. «• fr, of the others, r. of others. P. 51. 
 1. II. for, thus m Grace, r. in this Grace. P. 541. in the Note, 1. 3. from the Bot. for, Ixrxv. 3. r. Ixxxv. 2. P. 55. 
 
 1. laft, in the Note, for, xx. 16. r. xx. 15-. [137] I. 2. r. to his Obedience. [139] 1. 13. r. refpefl to 
 Righteoufnefs of ours prior. P. 60. 1. 23. r. Feaft. [151] 1. 4. r. may be done. [154] 1. 9. for, [82 •] r. [81 ||]. 
 [i?7] 1. 5. r. Ver. 6. P. 78. 1. J^;? /» rfe AV«, r. 4th Note. P. Ki. 1. 2. r. Ver. 29. [213] 1. 8. r. o/jiom- ji- 
 
 jaurning. 1. i(). for, [95] r. [85] P. Sf. 1. 9. /or, 218, r. 217. [230] 1. 3. put a Parenthefis before. Rev. 
 
 1. 3. r. I Cor. P. 102. 1. y. r. 156. P. 103. 1. 12. in the Note, r. [8i*]. [283] 1. 3. r. RigbtecuJ„ej! is. [284] 
 
 1.2, 3. r. Righteousnesses. Ibid. In the Note, \. 1. from the Bottom, fr, pjx. j. r. Aft. 4. [312] 1. i. r, 
 
 'IsAi. liv. P. izo. in the Note, I. i.fir, tkeSvuy o( h\%f nrj OaWheKa, ptuld bein theltalic Letter. P. cxxxvi. 1. 7. 
 
 from the Bottom, Jlrike out, the. P. ddix. 1. 5. frcm the Bottom, for, 21 . r. 23. V. d.i. hji but one, Jiiite out am. 
 
 In the PARAPHRASE. 
 
 CHAP. Ii. 5, 1. %. for, Wickednefs, r. "Wretchednefs. V. 8. in the Text, put a Period after Indignation andJVraA. 
 v. 19, 7.0. for, a Light and Inflnifter, r. a Light, an Inflrufter. T. 27. In the Margin mer.againft - .- Nay further; 
 fet thefe Wordi, Wicked Jevii no longer worthy to be God's People. P. 163. In the Margin, Jirike out, Religious Pri- 
 vileges give wicked Jews no Title to the Divine Favour above other Men ; and put in, Wicked Jews no Ipngcr worthy 
 
 to be God's People. iii. 27. for. Is it by the Rule, r. Is it excluded by the Rule. - - -iv. 3. r. Gen. xv. 6.- - - 
 
 V. 9. Put a Comma after Mercy of God. V. 13. in the Text, through Law, but through the of Faith, Jhould he 
 
 in the Italic Letter. V. 1 5. for, [rendering the Sinner liable to PunHhment] r. [and fo, no Punirtiment can be de- 
 
 ferved.] vi. TI. 1. 4. after, namely, put the Jingle Stroke \. vii. i. in the Margin, for, Juftification, r. Sanfti- 
 
 ^ication. viii. 18. Put a Bracket after Condition :] -- -ix. 9. r. Gen. xviii. 10. "V. jo. Scratch out the loKg 
 
 Stroke before, [Thus. x. 5. Put a Bracket after, MeJJiah.l xi. 6. Scratch out the long Stroke before, (Atii. 
 
 'V. 7. 1. 5. r. they haTe miffed. xii. 3, Scratch cut the Jingle Stroke after ApofUe, and place it afier charge ;. V. 14, 
 
 .?«/ the ^ngk Stroke after. Truth : | xiv. 14. 1. 3. r. from my own Senfe, 
 
 In the NOTES. 
 
 "Here I refer fometimes to the Page, fometimes to the Chapter and Verfe, to which the Note 
 belongs. 
 
 C H A P. i. 3. Our Lord.] V. 7. God our Father] both thefe fhcmldhe in the Italic Letter. V. 16. 1. 7. a Period 
 tfter, Heb. vi. y, A Comma after, build you up. V. 17. I. 3. r. both in Senfe. P. 246. In the Note at the Bottom, 
 
 for. Lib. hi. 9. r. Lib. III. 7. P. 247. 1. 10. /r, we are, r. we were. V. 21. I. 13. for, viii. 27. r. viii. 17. 
 P. 250. 1. II. from the Bottom, for a;, in the Greet Chara^er, r. as, in the Roman Letter. P. 253. 1. 10. r. Afts ii. 9. 
 
 ,C HAP. iii. 20. 1. laft. after, not be fo uken, add. See Note on V. 5 1. P. 278. 1. i 3. for, 23. r. I7. P. 279. 1. 18. 
 
 for, Eph. v. 4. r. Eph. v. 14. P. 284. after, Sentence, add, paffed upon Aiam. CHAP. vu. 7. 1. a-/"', and, r. 
 he. V. 8. 1. -.7. for. This Sin, r. Thus Sin. V. 15. 1. 6. for, V. 24. r. V. 2J. - - -viii. 3. 1. 8./r, or an, r. or 
 on. v. 9. 1. 9. for, xxiv. 45. r. xxii. 45. V. 28. 1. 8. for, render, r. rendered. P. 327. I. 7. from the Bottom, 
 
 /or, 31. r. 30. CHAP. ix. 5.1. 4. r. Mat.xxviii. 18.--- 1. 5. r. Afts x. 36.- - - 1. 18. r. Chap. ii. 17. P. 53+. 
 
 ,/or, diftinguiflied, r. diminiflied. CHAP. ix. 27. r. Chap. xiv. 2. xi. 14. 1. 3. r. Jeva. P. 348. 1. 18. for, 
 
 IJS. r, 156. CHAP. xiv. &c. in the Contents, 1. 2. r. ^li xviii. 
 
Puhlijhed By the fame Author, and Sold hy J. Waughj, 
 at the Turk's-head in Gracechurch-ftreet. 
 
 I. A Further Defence of the Common Rights of Christians, and 
 ^-\ of the Sufficiency and Perfeftion of Scripture, without the Aid of 
 Human Schemes, Creeds, ConfefTions, &c. occafioned by Mr. Sloss's pre- 
 tended true Narrative of the Cafe of Jofeph Raiifirk To which is prefix'd, 
 A Narrative of Mr. Joseph Rawson's Cafe -, or, an Account of feveral 
 Occurrences relating to the Affair of his being excluded from Communion, &c. 
 With a Prefatory Difcourfe in Defence cf the Common Rights of Chriftians. 
 The Second Edition. To which is added a Paraphrafe with Notes and Re- 
 marks, giving the Senfe and Spirit of the Paflages in both the Epiflles to the 
 Corinthims, relating to the Affair of the Incejliwus Ferfon. Price is. 6 d.. 
 
 II. The Scripture Dodlrine of Original Sin, propofed to free and candid 
 Examination. In Three Parts. The Second Edition, with large Additions. 
 To which is added a Supplement, containing fome Remarks on two Books, 
 viz. The Vindication cf the Scripture Do^rine cf Original Sin, and. The Ruin and Re- 
 covery of Mankind, &c. Price bound 5 s. 6 d. 
 
 N.B. The Supplement, together with allthe Additions and Alterations, that 
 are made in the Second Edition of the Scripture Doclrine, may be had 
 feparate, for the Advantage of thofe who have bought the Firft Edition. 
 Price 2 s. 
 
 III. Remarks on fuch Additions to the Second Edition of the Rain and Reco- 
 very of NIankind, as relate to the Arguments advanced in the Supplement to 
 the Scripture DoSirine of Original Sin. Price 6 d. 
 
 Note, in thefe Remarks, P. 4. 1. 2. for they, read the Affembly of Divines. 
 P. 7. 1. lafl, for the Conftitution, read this Conffitution. P. 21. 1. 19. For To 
 be under the Iroken Law of fVorks, is to be read. To be now under the broken Law of 
 PForks, now, when there remains no more Sacrifice for Sin, is to be &c. P. 28. 
 i. 27. For Here it is affirmed, read. Here it .is affirmed by R. R. 
 
 ;?^?^?^^¥^^^^.^^$.^^^^^^^^^.;^^^^^e¥W?^»f^^W^^^