Matter in humility; fo it is an enemy unto chriftian concord and joining together in heart and judgment, which is the badge of Chriftian: for next he fays, Mind not high things. III. It is utterly unbecoming Chriftians to be fo puft up with a conceit of their own tranfcendent worth, as to contemn others. of leffer parts and abilities, and undervalue them fo as not to keep fweet and loving correfpondence with them, for their ftrengthening and encouragement, nor to ufe any condefcendency towards them becaufe of their weakness in grace and knowledge: he would have them condefcending to men of low estate. See 1 Cor. ix. 22. 1 Theff. v. 14.. IV. It becometh Chriftians, confidering from whom they have all that they have, and how they know but in part, to have but low thoughts of their own abilities, and not to be fo felf-conceited as to be over weaned with their own knowledge, and the conceits of their own worth; and a man who keepeth up low thoughts of his own knowledge and parts, is a fit man for christian concord and harmony: for to help forward this oneness of mind, he exhorts them not to be wife in their own conceits. VERSES 17. 18. Recompenfe to no man evil for evil. Provide things honeft in the fight of all men. If it be poffible, as much as lieth in you, live peaceably with all men. fuch things as not only are lawful, but also fuitable, decent, and befeeming them in their places and ftations, that neither Jev nor Gentile, a Chriftian nor aftranger, may ftumble. 3. If it be poffible, &c. that is, he would have them by all means ftudying a peaceable walking with one and other. OBSERVATIONS. I. Tho' a Chriftian fhould carry himself never fo humbly and condefcendingly a mong his fellow brethren; yet fuch is the ftrength of corruption in the beft, and the restlefs malicioufnefs of Satan, who is ftill blowing at the coal of strife and diffention, that they must expect ill turns even at the hands of their fellow Chriftians: for upon the back of the former exhortations he addeth this, Recompenfe no man evil for evil; and fo fuppofeth, that notwithstanding of their following the former exhortations, they will meet with evil. 11. Be the evil what it will, which Christians meet with, and at the hands of whomfoever, friends or foes, they ought to ftand out against their corruptions, which are ready to prompt to a private revenge and requital, and forbear this unchristian retaliation; for however men, led by an evil fpirit, count it their glory not to fit with a wrong, but to be fit-fide with any who injure them; yet it is a moft unchriftian thing, and unbefeeming the fo!lowers of Chrift: Recompenfe to no man evil for evil. 1 Pet. iii. 9. Prov. xxiii. 2. Matth. v. 39. 1 Theff. v. 15. N these two verse the apostle is preffing III. As Chriftians ought not to be proud them to fome general duties, both to- and vain in their carriage, fo neither ought wards fuch as are within, and fuch as are they to be fcurrile and bafe in their behawithout the church: As, 1. Recompenfe no viour, but ought to carry themselves homan evil for evil; he would not have fuch neftly, studying fuch a way of walking as as are private perfons retaliating any, whe- may not fcar any, or stumble them, but be ther a church member or not, for any of-moft gaining, as being moft fuitable for fence done them. 2. Provide things boneft in the fight of all men: He would have them feriously and honeftly procuring and providing for fuch things in their daily walk, as may justly give none offence; their places and stations: they should provide for things honeft. See 2 Cor. viii. 21. IV. Chriftians in their carriage should fo behave themselves, as not only they may not give offence unto their fellow Chri3 R 2 ftians, ftians, but in their deportment they should even have respect unto ftrangers, and provide, as to their externals, what may not justly fear and ftumble them: Provide for things honest in the fight of all men. 2 Cor. viii. 21. Matth. v. 16. V. It is unfeemly for Chriftians to be quarrelfome and keeping up debates among themselves; and not only fo, but alfo it is unbecoming Christians, and moft ftumbling for them, to be striving and contending even with the wicked ones and ftrangers to Chrift: they should live peaceably with all men. VI. Such is the wicked malicious difpofition of fome, being the kindly feed of the ferpent, as that they will never fuffer the godly to live in reft and peace, do what they can; and therefore the apostle cafts in this claufe, If it be poffible, live peaceably with all men.. VII. However there be great difficulty to win over our own corruptions, to join in peace with others, and in fome refpect impoffible to win to peace and quietnefs with fome; yet nevertheless it is the duty of Chriftians to be feriously and earnestly feting about all means poffible or imaginable for attaining peace, what by condefcenting and forgiving injuries received, what by recompenfing good for evil,. 1 Pet. iii. 9. 11. he must do what in him lieth: If it be poffible, as much as lieth in you, live peaceably with all men. See 1 Pet. iii 11. Heb. xii. 14. VIII. In our pursuing after peace with others, we ought not to condefcend unto finful, dishonourable, or difhoneft terms, but even in our pursuit after peace, we fhould have a care that our deportment be honest as becometh a Chriftian; for thefe two duties may and should be minded together, Provide things honeft in the fight of all men; and if it be poffible, as much as lieth in you, live peaceably with all men. Therefore if thine enemy hunger, feed him; if he thirft, give him drink: for in jo doing thou bait heap coals of fire on his head.. Be not overcome of evil, but overcome evil with good. ON the laft place, he is preffing a duty which he had touched before, ver. 17. and because there is great difficulty, to get it rightly gone about, therefore he cones over it again, and now preffeth it molt earncftly.. The duty in a word is this, That whatever injuries we get done by others, we fhould in no way ftudy any private revenge; but rather refer them to the Judge of all, and for our part to be doing all the good we can to them, in ftraits and difficulties: Avenge not yourfelves; tho' you may lawfully defend yourfelves from your enemies, yet when you are wronged, feek not a recompence, at your own hand: But rather give place unte wrath; that is, Rather let God take vengeance on him; take not God's place, but give way to his wrath. The arguments enforcing this, are these two, 1. in that kindly warm appellation, Dearly beloved; It is love in me that moves me to lay this duty before you, and as you would evidence yourselves to be fuch, mind this duty. 2. He brings a teftimony out of Deut. xxxii. 35. where the Lord challengeth vengeance to be his prerogative royal. Then he fets down the other part of the exhortation, ver. 20. cited out of Prov. xxv. 22. Therefore if thine enemy hunger, feed him,&c. that is, If thine enemy be in any rait whatever, relieve him, and relieve him not (paringly but liberally and chearfully, or tenderly and lovingly, as nurfes do feed their young or fick children (for fo the word importeth) with the reafon, For in so dig thou shalt heap coals of fire, &c. that is, Thy courteous and kind acts to wards wards him who is thine enemy, fhall melt | his hard and frozen heart, and make him fall from his cruelty and melt to thy hand, (if there be any ingenuity in him) and to do kindness to thee, or ceafe at least from his anger, which he once intended not to have done; this feemeth to be the purport of this proverbial speech, as the following words, ver. 21. cleareth: Be not overcome of evil, but overcome evil with good; Let not the evil deeds of others to thee ftir up thy paffion and defire of revenge, and fo thou be overcome by Satan and thine own corruption, but overcome the evil difpofition and wicked temper of thine enemies, and win them to love thee by thy good deeds and acts of bounty and good will. OBSERVATIONS. I. So ftrong is corruption, pride and felf-conceit, even in the best, that they can hardly be moved and prevailed with to fupprefs the evil fpirit of revenge which is in them, and is ready to ftir and break forth when they are injured, therefore doth the apostle come over this again, and prefs it more pathetically, with a dearly beloved, avenge not yourselves. II. As minifters fhould be loving and tender in every piece of their duty; fo efpecially fhould they evidence love and tenderness towards their flock, when they are preffing upon them duties that their natural ftomachs ftand againft, that being thus preffed they may be the better welcomed; therefore when he is thus preffing this duty he ushereth it in with a dearly beloved. III. Tho' private Chriftians may lawfully defend themselves from injuries and wrongs, and may feek in a legal, lawful manner, from the hands of God's vicege rents upon earth, a redrefs, providing it be done in a christian fober manner; yet it is utterly unlawful for fuch to be aveng ing themselves at their own hand, or to be feeking a legal redrefs out of a. fpirit of revenge: Avenge not your felves. IV. It is the duty of Chritians when they are wronged by any, to be giving over the matter unto the decifion of the righteous judge, not out of any spirit given to revenge, but as a mean to lay the revengeful malicious fpirit within themfelves: But rather give place unto wrath. See 1 Pet ii. 23. V. When a private perfon is following courfes of revenge at his own hand, he is doing what lyeth within his power to ftop the current of God's juft wrath, and executing of justice against finners; therefore it is faid, Avenge not yourfelves, but rather give place unto wrath: as if their avenging of themfelves, was a ftoping of the way of God's wrath. VI. As the word of God is the fupreme judge and determiner of questions of controverfy; fo is it the rule whereby we ought to fquare our lives: It is the rule both of faith and manners, therefore he confirmeth this his exhortation with a for it is written. VII. The righting of wrongs by executing of juftice upon offenders, is a part of the prerogative-royal of him who is the righteous Judge of quick and dead; and whoever take upon them to right their own wrongs at their own hands, do incroach upon the honour and prerogative of the Moft High: For it is written. Vengeance is mine. See Heb. x. 30. VIII. The very fear of encroaching upon the Lord's prerogative, and of feting ourfelves down upon his throne and judg ment-feat, fhould deter all the people of God from avenging of themfelves; and it is the want of the fenfe and apprehenfion of this, that makes people dare once to fet about the avenging of themselves: For it is written, Vengeance is mine. See Deut. | xxxii. 35. IX. Tho' God's children fhould follow this exhortation, and forbear to avenge them themselves on fuch as have wronged them; yet fuch as wrong God's children, need not think to get away quite free, and fo go on and injure the people of God without fear of punishment: I will repay faith the Lord. See Deut. xxxii. 36. &c. X. The thought of this, that God will execute justice in his own time and manner upon fuch as wrong the people of God, fhould lay bands on them not to ufurp and take God's place upon them, but to bear the wrongs done them in a Chriftian manner; for this is another argument to diffuade the godly from avenging themfelves: I will repay, faith the Lord. XI. Chriftians, who would fhew and evidence themselves to be the followers of Chrift, fhould be fo far from avenging themselves, that, on the contrary, they fhould be ready and willing on all occafions to do kindness and courtefies unto their very enemies; this should make them look like Chrift indeed, who did fo: Therefore, if thine enemy hunger, feed him, &c. XII. True Chriftianity will teach men to be fo self-denied, and fo courteous, as to be bountiful to their very enemies; and not only to do them good for evil, but even to wait the fittest opportunity, when their neceflity calleth most for help and relief, and their back being at the wall, they feeming to be in fuch a cafe as easily a man might avenge himself of them, and fo be fit fide, and vent his heart; even then, in their ftraits, true Chriftianity will teach people to let out their bowels of compaffion towards them, and that not in a fparing, nor yet in a dry and heartlefs manner, but in a large measure, with heartiness and good will: If thine enemy hunger, feed him, &c. even when he is pinched with hunger and penury, then feaft him, and deal lovingly and tenderly with him. XIII. However men led by a carnal fpirit, may think it loft labour to be feeding and fatisfying the neceffities of their enemies; yet it will prove a courfe much tending to their advantage, by procuring peace and amity, and a calming of the spirit of enmity, and moving them to be come real friends, if they be not defperat ly wicked; and if fo, God fhall so much the more execute vengeance upon them; and the confideration of this advantage fhould move believers to be ftriving against their own corruption, and minding this duty; For in fo doing, thou shalt heap coals of fire on his head. XIV. However carnal and corrupt reafon think it real ftoutness, courage and valour for a man not to fit with a wrong at the hand of his neighbour, but to take vengeance at his own hand; yet really it is a courfe tending to enflave a man, and make the devil and his own corruption tread him under foot: Be not overcome of evil, fayeth, that when they are not paffing quarrels, nor doing good to their very ene mies, but following a courfe of revenge, they are then overcome, as fo many flaves of evil. XV. It is noble and Chriftian valour and gallantry, let blind man judge of it what he will, to be pardoning wrongs and fhewing kindness to fuch as are wronging us; for thereby we overcome and mafter our own paffions, and this is a victory indeed; and moreover we do much to lay their paffions alfo, and lenify their wrath: But overcome evil with good. CHAP. IN CHAPTER XII. N this chapter the apostle preffeth Chriftians further unto the duties of Chriftianity: As, first, unto duties incumbent on them as fubjects, and as ftanding in a civil relation unto their fuperior magiftrates and governors; and this he doth, 1. under a general expreffion of being fubject, verfe 1. and then, 2. in other four particulars, verfes 6. 7. and in the rest of the verfes he preffeth that fubjection with arguments. In the fecond part of the chapter, from verfe 8. to verfe 11. he preffeth more particularly the duties of chriftian love. And, thirdly, he preffeth them with arguments to a chriftian walk in the general. VERSE 1. Let every foul be fubject unto the higher powers. For there is no power but of God: the powers that be, are ordained of God. Thefe Romans a complete map of di Hat the apostle might lay before rections, fuiting Chriftians in all their relations, he, in the first part of this chapter, lays before them their duties political, failing their fate civil, as under the government of civil magiftrates: And fo, 1. he layeth down their duty in reference 10 the fuperior magiftrates in general; Be Subject, a general term, comprehending all the fpecial duties called from fubjects to their fuperior magiftrates, and in a word. it is, that they fhould walk as faithful honeft fubjects, being by the Lord, in the depth of his wildom, put under others. 2. He holds forth the perfons upon whom he preffeth this duty, in these words, eve ry foul, by a fynecdoche for every perfn; and the apoftle ufed this expreflion foul, to fhew that the duties, fuch as obedience, &c. fhould be performed really, fincerely, and heartily, and that not only outwardly with the body, but alfo inwardly with the mind and foul; fuperiors fhould be regarded as fuch. 3. There are fome arguments which the apoftle ufeth for the enforcing of this duty, as, First, In the defcription of the magiftrates, calling them higher powers; that is, fuch as by lawful power and authority are fet over them, and have a place above them; (1) he calleth them powers, that is, fuch as have a jut right and title to fovereignty or magiftracy, for fo the word in the original importeth a right and juft title and intereft, whether it be used of matters of public concernment, as John i. 12. Acts xvir. and v. 4. and viii. 19. Rom. ix. 21. 2 Theff. iii. 9. or of matters of public concernment or rule, Mat. xxviii. 18. Mark i. 27. Luke iv. 36. and xii. 5. and xix. 17. and xx. 20. John xvii. 2. and xix. 10. 1 Cor. xi. 20. and xv. 24. Col. ii. to. Tit. iii. 1. Jude 25. and when it is used of matters of action, it importeth a warrant and a lawful commiflion, as Matth. ix. 6. and x. t, and xxi. 23. Mark xiii. 34. Luke ix. 1. John x. 18. Acts xxvi. 12. I Cor. vii. 9. and ix. 4. 5. 6. 18. 2 Cor. x. 8. and xiii. 10. And then (2.) he calleth them higher powers; powers having fuperiority of command over us, having a moral excellency above us. The fecond argument is in thefe words, For there is no power but of God; and more fully and clearly fet down in the following words, The |