An expositon of all St. Pauls epistles together with an explanation of those other epistles of the apostles St. James, Peter, John & Jude : wherein the sense of every chapter and verse is analytically unfolded and the text enlightened. / David Dickson ...

THE EPISTLE of PAVL to the ROMANS, Analytically Expounded.

THE SUMME OF THE EPISTLE.

THe Apostle determined to visit the Romans, that hee might by his presence con∣firm them in the faith. In the mean time when hee observes his coming delay∣ed, being moved by the Spirit of the Lord, hee writes this famous Epistle unto them.

The parts of the Epistle, besides the beginning and conclusion, are two. The first shewes the one∣ly and spiritual ground of sinners Iustification by faith in Christ, to Chap. 12.

The other part treats concerning the holy course of life, which justified persons should live; to the end of the Chapter.

That which appertains to the first part, present∣ly after the beginning of the Epistle, the Apostle undertakes to prove, THAT NO MAN CAN BE IUSTIFIED BY INHERENT RIGHTEOUSNESSE, BUT BY THE RIGHTEOUSNESSE OF CHRIST ON∣LY, APPREHENDED BY FAITH A∣LONE, AND FREELY OF HIS GRACE IMPUTED, BY GOD, TO US THAT BELEEVE.

This Position hee proves by ten Arguments; whereof the two first are in the first Chapter. The third in the second Chapter; the seven other in the third Chapter.

To the further fixing of these Arguments, hee sub-joyns a sevenfold proof of this doctrine

The FIRST is, That Abraham was justified by Faith alone. Chap. 4.

The SECOND is, That this onely reason of our justification, affords us comfort against the just anger of God, and original sin, the poison which Adam derived upon us. Chap. 5.

The THIRD is, That this ground of our ju∣stification very much conduces to promote sanctifi∣cation in them that are justified. Chap. 6.

The FOURTH is, That this ground of our ju∣stification onely yeelds comfort to the afflicted con∣sciences of them that are justified upon their im∣perfect obedience, and the reliques of sin dwelling in them. Chap. 7.

The FIFTH is, That this ground of our ju∣stification fenceth those that are justified, and san∣ctified, not onely against condemnation, or all the evils to bee feared after this life; but also confirms and comforts against all the troubles and afflicti∣ons, to which the Children of God are obnoxious in this life. Chap. 8.

The SIXTH proof is, That by experience it is found, that the Iews seeking righteousness from their works, fall short of it; and that the Gentiles, destitute of all shew of inherent righteousness, by faith in Iesus Christ, have obtained true and sa∣ving righteousness. Chap. 9. Where, from occa∣sion of the Iews cutting off, election and reprobation is handled.

The which rejection of the Iews, being apparent and manifest to all the Churches, (because of their foolish incredulity and obstinacy) hee proves to bee just. Chap. 10.

Yet all the Iews not to bee despised, because the obstinacy of that Nation is to last but for a time, which hee shews. Chap. 11.

In the other part of the Epistle, wherein hee treats of sanctification in the lives of all those that are justified, (1) After a serious obtestation, that all who are justified should consecrate them∣selves unto God, and all the Ministers of the Gos∣pel, maintaining peace amongst themselves, every one according to his ability should promote the san∣ctification and salvation of the faithful; Hee gives general Precepts about Sanctity. Chap. 12. (2) Hee descends to more special duties towards the Magistrate, and their neighbours of all de∣grees, according to the Law of Charity. Chap. 13. (3) Hee handles the mutual duties of the faith∣ful, in a prudent use of their Christian liberty. Chap. 14. and in the former part of Chap. 15.

Lastly, Assuring the Romans of his love, and authority, in the remaining part of Chapter 15. with salutations of the Saints, hee concludes his Epistle. Chap. 16.

CHAP. I.

THere are two parts of this Chapter. The first con∣taines the beginning of the Epistle, to verse 17. The other is an entrance, to prove the principal Proposition of the Epistle, viz. THAT WEE ARE JUSTI∣FIED BY FAITH IN JESUS CHRIST, AND NOT BY WORKS.

The beginning contains the inscription of the Epistle to verse 8. And the proemial discourse to verse 17. and all is or∣dered to the preparing of the faithful Romans, that with all submission of mind, they would receive the subsequent doctrin; which designe may bee comprehended to the same sense, in this or the like maxim. You O Romans ought with all subjection of mind to receive this following do∣ctrin: To this end hee insinuates eighteen Arguments, whereof some are contained in the inscription, and the rest in the proemial discourse of the Epistle.

Vers. 1. Paul a Servant of Iesus Christ, called to bee an Apostle, separated to the Gospel of God.

In the inscription of the Epistle, you have the descrip∣tion of the Pen-man to verse 7. and of those to whom hee writes, verse 7.

A Servant] Argument 1. I Paul the writer of this E∣pistle unto you, am a Servant of Jesus Christ, i. e, The matters of Christ Jesus my Lord, are in hand (not mine own) and to him I am to bee countable for my service; Therefore you Romans ought with all readiness of mind to entertain the things which I write in this Epistle.

By Calling] Argu. 2. By Calling I am an Apostle, i. e. A Servant extraordinary, who (as an Embassador) am sent from Christ with instructions to preach the Gos∣pel, having received power to found and govern Churches, which office I have not invaded, but imme∣diately called, I have received it; Therefore you ought with all submission to receive those things which I have writ unto you.

Separated] Argum. 3. I am set apart to the Gospel of God, i. e. I am designed by the Counsel of God, that I should give up my self to this Office alone, being sepa∣rated from the womb, Gal. 1.15. appointed by the spe∣cial authority of Christ, separated by the Holy Ghost (Act. 13.2.) Sent to preach to you Gentiles the glad tidings of mans redemption by Christ: Therefore with all reverence and willingness ought you to receive the things I have written unto you.

Vers. 2. (Which he had promised afore by his Prophets in the holy Scriptures.)

Before] Argum. 4. The Gospel which I preach, is not new, or feigned, but that most antient Word of God, which in times past, God promised by his Prophets should bee revealed, as it is set forth to bee read in the Holy Wri∣tings of the Old Testament; Therefore ought yee to imbrace the following doctrin with all readiness of mind.

Vers. 3. Concerning his Son Iesus Christ our Lord, which was made of the Seed of David according to the flesh.

4. And declared to bee the Son of God with pow∣er, according to the spirit of holiness; by the resurrecti∣on from the dead.

Argum. 5. The matter of the Gospel which I preach, is not any common or ordinary thing, but Jesus Christ our Lord, the Son of God, God-man, in the unity of person, truly man, conceived by the Holy Ghost, of the sub∣stance of the Virgin Mary, of the seed of David accord∣ing to the flesh, or his humane nature: Also very God, as is apparent by many signes, so especially by his resur∣rection from the dead, whereby hee is expresly manife∣sted to bee the most powerful Son of God, according to his divine nature, which is called the Spirit most holy, 1 Tim. 3.16. and 1 Pet. 3.18. Therefore ought you with reverence and willingness to receive the subsequent do∣ctrin.

Vers. 5. By whom wee have received grace and Apo∣stleship for obedience to the faith, among all Nations, for his Name:

Argum. 6. To this very end, the glorious office of the Apostleship was freely bestowed upon the other Apostles, and my self by Christ; that according to that authority which Christ hath, and hath granted to us, wee might obtain amongst all Nations that saving obedience which is due to the doctrine of faith; Therefore you ought with all subjection of minde to entertain this doctrin of the Gospel.

Vers. 6. Among whom are yee also the called of Iesus Christ.

Argum. 7. Amongst the Gentiles, to whom I am sent, you beleeving Romans are the chief, because you are ef∣fectually called by Christ, and to him are you subjected in obedience of the faith; Therefore ought you to receive this doctrine of the Gospel with all submission of minde.

Vers. 7. To all that bee in Rome beloved of God, called to bee Saints; Grace to you, and peace from God our Father, and the Lord Iesus Christ.

In the inscription of the Epistle, there remains the description and salutation of those to whom hee writes, wherein the Eighth Argument is contained, to this purpose.

You are the Beloved of God, effectually called, and in part sanctified, and heirs of grace and peace; so that I may justly in the Name of God, apply to you the bles∣sing of the Gospel, and wish you Grace (i. e. All good things which by way of Sanctification flow from the special favour of God.) Peace, (i. e. all those things which conduce to your happiness, either in this present life, or that which is to come) from God, through Christ the Mediatour, to bee communicated to you; Therefore ought you with all willingness of minde to hearken to my doctrin.

Vers. 8. First, I thank my God through Iesus Christ for you all, that your faith is spoken of throughout the whole world.

In the other verses of the beginning wee have his proc∣mial speech, whereof this is the scope,

Argum. 9. Throughout the world, the report of your faith is famous, which you yeeld to the Gospel, whereat I rejoyce, and give thanks to God by Christ our Media∣tour, for you all; Therefore you ought to attend to my Gospel with all readiness of mind.

Vers. 9. For God is my witness, whom I serve with my spirit in the Gospel of his Son, that without ceasing I make mention of you alwayes in my prayers.

Argum. 10. The care which I have of your salvation, and the desire I have of your good, will not let mee bee un∣mindful of you in my prayers, which because it cannot o∣therwise appear to you, I call God to witness, who best knows, with what sincerity of heart I serve him in the Ministery of the Gospel of his Son; Therefore ought you to obey mee in what I write to you.

Vers. 10. Making request (if by any means now at length I might have a prosperous journey by the will of God) to come unto you.

Argum. 11. That I may bee profitable unto you, I do not onely not decline the labour of comming unto you, but I earnestly desire of God, that hee would at length grant mee a prosperous journey unto you, when it shall seem good to him; Therefore ought you willingly to hearken.

Vers. 11. For I long to see you, that I may impart unto you some spiritual gift, to the end you may bee esta∣blished.

Argum. 12. I am very desirous to see you, not that I might partake of your outward injoyments, but that I might communicate to you a fuller knowledge of the My∣stery of the Gospel, as some spiritual gift, whereby you may bee established in the faith against what ever ten∣tations; Therefore you ought willingly to entertain this doctrine.

Vers. 12. That is, that I may bee comforted together

with you, by the mutual faith both of you and mee.

Hee unfolds this Argument (lest it might seem arro∣gantly spoken) modestly intimating that hee was as rea∣dy to receive comfort and edification from their faith, as hee was to administer the same to them, from his.

Vers. 13. Now I would not have you ignorant, Bre∣thren, that oftentimes I purposed to come unto you, (but was let hitherto) that I might have some fruit among you also, even as among other Gentiles.

Argum. 13. Although I have been hitherto hindred from comming to you, yet after many impediments, I re∣sumed my purpose of comming unto you again, that, by the preaching of the Gospel, I might not onely confirm you in the faith and obedience of the Gospel, but might bee a means of converting some amongst you to the faith, even as among the other Gentiles I have gained some to God; Therefore ought you to hearken to my doctrine.

Vers. 14. I am debter both to the Greeks, and to the Barbarians; both to the wise, and to the unwise.

Argum. 14. By the office of my Apostleship, and the special command of Christ, I am a debter to all sorts of men to preach the Gospel; Therefore you ought to hearken to my doctrine.

Vers. 15. So, as much as in mee is, I am ready to preach the Gospel to you that are at Rome also.

Argum. 15. I have much respect to you Romans, and according to the liberty granted of God, as much as in mee lyes, I am ready to preach the Gospel no less to you, than to others, for your salvation; Therefore you ought to obey my doctrine.

Vers. 16. For I am not ashamed of the Gospel of Christ, for it is the power of God unto salvation, to every one that believeth, to the Jew first, and also to the Greek.

I am not ashamed] Argum. 16. Although the Gospel which I preach is commonly dis-esteemed, and goes along with the Cross, yet because it is not mine, but the Gospel of Christ (holding forth that grace which by him is com∣municated unto us) honourable and glorious, whereof I am no wise ashamed; Therefore you ought to hearken to my doctrine.

Power] Argum. 17. Confirming what was said be∣fore; The Gospel which I preach is a powerful and effe∣ctual instrument of salvation to every one that beleeves, without exception of Nation, whether Jews or Gentiles, the Jews prerogative being regarded, to whom the Gospel ought first to bee preached, because of the Covenant long since made betwixt God and the Jews; Therefore you ought, &c.

Vers. 17. For therein is the righteousness of God re∣vealed from faith to faith; as it is written, The just shall live by faith.

Argum. 18. Confirming the former; In the Gospel which I preach is revealed and discovered the righteous∣ness of God from faith to faith, which before was hid un∣der Ceremonies and shadows; that is to say, That means of justifying sinners, which God himself hath found out, in which onely wee can stand before God, and in which alone hee is well pleased: To wit, the righteousness of Christ our Lord, which is made ours from faith to faith, i. e. from faith (increasing by degrees) from less to a greater measure; or from faith meerly, onely, and not of works; or our inherent righteousness; Therefore ought you to receive the things which I write; with all willing∣ness and submission of mind.

The second part.

Hee passeth to the second part of the Chapter, where∣in hee laies down a Proposition to bee confirmed in the following part of the Epistle, which is this, That Righ∣teousness which is revealed in the Gospel, is the Righteous∣ness of Christ, imputed to us by the grace of God, apprehend∣ed by faith alone, and not inherent righteousness in men, which is works. Or which is to the same sense, wee are justified by faith in Christ, and not by works.

The Arguments brought to confirm this Position are ten, whereof two are contained in this Chapter, one in the second, the rest in the third Chapter. To all which, this dis-junction is to bee premised. Either wee are justified by Faith, or Righteousness freely imputed, or by works, or inherent Righteousness.

The Just] Argum. 1. By the Righteousness of faith onely wee obtain life; Therefore by the righteousness of faith alone wee are justified; for by an indissoluble con∣nection Righteousness and Salvation are joyned together, and there is the same reason or ground of both. This Ar∣gument hee confirms by a Testimony, Hab. 2.4. Who rejects those as Hypocrites, from life, that trusted in them∣selves, or their own works, and the righteous by faith, hee pronounceth heirs of life onely.

Vers. 18. For the wrath of God is revealed from hea∣ven against all ungodliness, and unrighteousness of men, who hold the truth in unrighteousness.

Argum. 2. Wee are so farre from being justified by works, that the wrath of God openly pursues the unjust and wicked works of all men, of the Gentiles and the Jews, to wit, of those that are out of Christ; Therefore wee are justified onely by the righteousness of faith, or the Righ∣teousness of Christ apprehended by faith, and through grace imputed unto us.

The Truth] Hee confirms this Argument by several parts; and first hee shewes the unrighteousness of men, in the example of the Gentiles, to verse 24. and the wrath of God poured out upon the wicked; and their unrighteous∣ness hee further shewes to the end of the Chapter. Hee proves the impiety and unrighteousness of the Gentiles, inasmuch as the wisest of men (to wit, the Rulers and Philosophers among the Gentiles) with-held the truth in unrighteousness, i. e. That true knowledge which they obtained from God (through unrighteousness, or the pra∣vity of their own will) they suppressed, and detained in themselves as a captive, whilst they neither communicated it unto others, nor shewed it forth in works of piety; Therefore they are all impious and unrighteous. This Ar∣gument is much to the purpose; for if this bee true con∣cerning the prime part of man-kinde out of Christ; 1 Con∣cerning the wisest Law-makers and Philosophers amongst the Heathens, much more is it true, touching the rest; for if the flower and principal part bee corrupted, what shall wee think of the dreggs and lower sort?

Vers. 19. Because that which may bee known of God is manifest in them, for God hath shewed it unto them.

20. For the invisible things of him from the Crea∣tion of the World are clearly seen, being understood by the things that are made, even his Eternal Power and God-head, so that they are without excuse.

This Argument hee explains two waies; First, By shew∣ing, that the Gentiles had certain remnants of the light of Nature, concerning the worshiping of God; because that which may bee known of God by natural light, was mani∣fest to them, to wit, The Eternity▪ Power▪ and Divinity of God, with the rest of his Attributes, which are appre∣hended by the light of Nature, even from the Creation of the World, were manifested (by the things that were made) clearly as in a glass, that they could not plead ig∣norance.

Vers. 21. Because that when they knew God, they glori∣fied him not as God, neither were thankful, but be∣came vain in their imaginations, and their foolish heart was darkened.

22. Professing themselves to bee wise, they became fools:

23. And changing the glory of the incorruptible God, into an image made like to corruptible man, and to birds, and four-footed beasts, and creeping things.

Secondly, Hee explains the former Argument, by shew∣ing that the Gentiles detained and imprisoned the known

truth, partly, in that they gave not God the glory of his Attributes, and divine works, as also that they were not thankful for his benefits, which the light of Nature would have taught them. Partly, because they became vain in their imaginations, and deceived themselves, being blind where they seemed most of all to bee wise, leaving those true Principles concerning God, ••hrough their own false reasonings, they drew false conclusions about God, and the worshiping of him. Lastly, They apparently manifested their ingratitude and folly by their works; they framed the images of men and beasts, whereby they would represent God, or the properties of God, to the eye; thus, as much as in them lay, they changed the glory of God, dishonoured by so vile a comparison, into those abominable images.

Vers. 24. Wherefore God also gave them up to unclean∣ness, through the lusts of their own hearts, to disho∣nour their own bodies between themselves:

25. Who changed the Truth of God into a Lie, and worshipped, and served the Creature more than the Creator, who is blessed for ever. Amen.

The impiety and unrighteousness of men against God, being manifested in the Example of the Gentiles, hee shews the wrath of God to bee poured out upon the wicked; and withall the greatness of their iniquity, In that God gave them up judicially to their own affections, and most justly left them to themselves, for a punishment of their abominable Idolatry: That they which robbed God of his glory, might suffer in, and by themselves, the foulest ig∣nominy: And that they which changed the glorious At∣tributes of God into lying images (which are nothing less than what they are called) should change themselves in∣to beasts by their unbridled lusts. They are said to wor∣ship and serve things created, passing by the Creator: For although Idolaters seem, in the false representation of God by an Image, to intend him honour and worship, yet God altogether rejects that worship, and leaves it wholly to the Image or Creature, with whom hee will not by any means share his worship.

God is called in this place, Blessed for ever, that wee may know that the injurious carriage of Idolaters can de∣tract nothing from the felicity of God; But that his glo∣ry and blessedness will abide for ever, to whom wee all of us ought with the Apostle to ascribe it, saying, AMEN.

Vers. 26. For this cause God gave them up unto vile af∣fections; for even their women did change their na∣tural use into that which is against nature:

27. And likewise also the men, leaving the natu∣ral use of the woman, burned in their lust one toward another, men with men working that which is un∣seemly, and receiving in themselves that recompence of their errour which was meet.

In the Example of the Gentiles is propounded a further demonstration of mans unrighteousness, and Gods wrath against the wicked: To wit, that God gave them up ju∣dicially to the hands of their own lusts, and defiled spirits (who served their own corrupt affections in matter of Re∣ligion) that (against Nature) the men and women in their abominable Sodomitical filthiness (below beasts, in their unnatural lusts) by way of requital should debase themselves, who by their Idolatry had abased the glory of God, in resembling him to Creatures and fictions of their own.

Vers. 28. And even as they did not like to retain God in their knowledge, God gave them over to a repro∣bate mind, to do those things which are not convenient.

29. Being filled with all unrighteousness, fornica∣tion, wickedness, covetousness, maliciousness, full of envy, murder, debate, deceit, malignity, whisperers,

30. Back-biters, haters of God, despiteful, proud, boasters, inventers of evil things, disobedient to Parents,

31. Without understanding, Covenant-breakers, with∣out natural affections, implacable, unmerciful;

Hee proceeds further to manifest the unrighteousness of man, and the wrath of God; to wit, That God most justly gave them up to a reprobate mind, who refused to retain in their minds the knowledge of him, which by the light of nature was apparent in all the works of Creation, that being deprived of the use of common judgement, as if they had turned beasts, they ran mad into all wickedness against the Law of Nations and Nature, without the least shew of Reason.

Filled] That wee might not imagine them guilty of one fault onely, the Apostle reckons up a Catalogue of about three and twenty, with which these were filled, that were left to themselves.

With all unrighteousness] That is, with all unrighte∣ousness against their neighbour.

Fornication] Under this hee comprehends all unlaw∣ful lying of the Man with the Woman.

Maliciousness] That is, a desire to hurt, joyned with fraud and indeavour.

Wickedness] That is, a frowardness of mind, openly dis∣covering it self.

Malignity] That is, with roughness and harshness of manners.

Whisperers] Such as privily back-bite their neighbours, on purpose to dissolve the bonds of friendship.

Back-biters] Such as injure the reputation and fame of others.

Haters of God] Such are they, who (out of an evil conscience) will not endure to hear any thing of God.

Spightful] Such are those that are cruel, oppressing o∣thers by force.

Boasters] Such as make a shew of great matters.

Inventers of evil things] Such as devise new kinds of sins.

Without understanding] Such are they which are hur∣ried like brute beasts, without any shew of reason, which way soever their lust draws them.

Vers. 32. Who knowing the judgement of God (that they which commit such things are worthy of▪ death) not only do the same, but have pleasure in them that do them.

The last demonstration of mans unrighteousness, and the wrath of God in his justice leaving them to themselves, appears with a threefold aggravation. (1) They pra∣ctised the foresaid wickednesses against the dictate of con∣science; for they knew that those wickednesses were dis∣pleasing unto God. (2) They s••••ned against the knowledge of the judgement of God, and the due desert of sin; They knew them worthy of death that committed such things. (3) They themselves onely did not com∣mit such things, but (not onely by their silence, but con∣sent, flattery and authority) became Patrons to them that did, confirming and hardening them in their sins. This is the condition of the wisest men out of Christ, who are so farre from the righteousness of works, that they do nothing but abuse the known principles of Righteousness, provoke the wrath of God against themselves, and more and more pollute themselves with all manner of filthiness, to their fi∣nal perdition.

CHAP. II.

IN this Chapter wee have the third Argument set down to prove the Position, viz. CONCERNING THE RIGH∣TEOVSNESSE, NOT BY WORKS, BVY BY FAITH. Which is propounded in the first and second verses; in the remaining part of the Chapter it is confirmed, and the objections removed.

Vers. 1. Therefore thou art inexcusable, O man, who∣soever thou art that judgest, for wherein thou judgest another, thou condemnest thy self, for thou that judgest, doest the same things.

2. But wee are sure that the judgement of God is according to truth, against them which commit such things.

The third Argument against Justification by works, from the self-condemnation of all men, drawn from the last verse of the former Chapter. Every man (condem∣ning others, and doing the same things which hee con∣demns) in his own judgement is condemned without ex∣cuse. Therefore every man is so farre from being justified by works, that on the contrary hee is condemned.

In the second verse a reason of this is subjoyned, be∣cause the judgement of God is just, and according to the merit of the deed, condemns every sinner, both him that judgeth, and him that is judged. Therefore hee which according to the judgement of God condemns another to death for sin, condemns himself doing the like things.

Vers. 3. And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgement of God?

This Argument in the following part of the Chapter is confirmed, removing the four pretended Objections, whereby men may evade the force of the Argument.

Object. 1. Hee securely contemns the judgement of God, who (because God hath hitherto spared him) pro∣miseth himself impunity (or freedome from punishment) when hee judgeth others: I am not afraid (saith hee) of the judgement of God. The Apostle refutes this Objecti∣on, and proves it null by six Reasons.

Reas. 1. That such an imagination is vain and foolish; for Thinkest thou, &c. which is the same, as if hee had said, In vain doest thou think to escape the judgement of God.

Vers. 4. Or despisest thou the riches of his goodness, and forbearance, and long-suffering, not knowing that the goodness of God leadeth thee to repentance?

Despisest] Reas. 2. Such an imagination puts contempt and abuse upon the riches of the bounty, forbearance, and gentleness of God, when any one (because God hath spared hitherto) goes on in sin, and conceives hopes to go unpunished.

Bounty] Reas. 3. That the bounty of God ought to invite, and move to repentance, not to go on in sin, out of hopes to go unpunished.

Vers. 5. But after thy hardness and impenitent heart, treasurest up unto thy self wrath against the day of wrath, and revelation of the righteous judgement of God:

Hardness] Reas. 4. That such a thought is the harden∣ing of our hearts in sin, and a sealing of them up that wee cannot repent.

Treasure] Reas. 5. That hee who securely contemns the judgement of God, heaps up unto himself a kinde of treasure of punishments, from divine justice, to the time of that last and terrible judgement, wherein that whole treasure of punishments, in the most righteous anger of God shall bee openly poured out upon him.

Vers. 6. Who will render to every man according to his deeds:

7. To them, who by patient continuance in well-doing seek for glory, and honour, and immortality, eternal life:

8. But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indigna∣tion, and wrath;

9. Tribulation and anguish upon every soul of man that doth evil, of the Jew first, and also of the Gentile:

10. But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile.

Reas. 6. God will give to every man in the day of Judgement according to his works, good or evil; his re∣wards of grace, or punishments of his justice; To wit, e∣ternal life to them that persevere in obedience to the truth, hoping for a reward, vers. 6, 7. And besides the signs of wrath in this life, eternal death also after this life (as it is just for an angry God to inflict) upon the adversaries of the truth, and the servants of unrighteousness, verse 8. Hee confirms this reason, in that God will have no re∣spect to any Nation or outward Priviledges in the inflict∣ing of his punishments; But the Jews which had the chief∣est favours of God, should bee first in their punishments; and that hee would inflict upon the soul and body of the Heathens, or Gentiles, their deserved torments, verse 9. And to the same manner, in his rewards, without diffe∣rence of Nations, hee will glorifie (i. e. with all gifts that may externally accomplish a man, such as Glory, and Ho∣nour; and inwardly, which is signified by Peace) and will heap upon the pious and honest Jew, according to all the priviledges which hee hath vouchsafed to that Nation; and will crown the pious and honest Gentile in his place, with eternal life, verse 10. from whence it follows, that hee is deceived, who indulges hopes of impunity, because God hath hitherto spared him.

Vers. 11. For there is no respect of persons with God.

Hee confirms the former reason from the equity of God, in that hee is no respecter of persons; and hee meets with the second Objection, propounded verse 2. against the severe judgement of God against sinners. Some might object. In the executing of Judgement, respect is to bee had, as well of the Heathen, who lives out of the Church, without the knowledge of the Law, or the doctrine of God; as also of the Jew, which is a Disciple of God, and an hearer of the Law; God forbid that either of them should perish, for both seems unjust, although they are sinners. Hee refutes this Objection, and proves it just that every sinner should perish, by five Reasons.

Reas. 1. Because there is no respect of persons with God, that hee should exempt from condemnation those that persevere in sin, whether Jews or Gentiles, for any reason which appertains to the person, not the cause. And here it is to bee observed, that God looks with an equal eye upon the Jew and Gentile out of Christ, not in the degrees of punishment, but in the guilt of eternal death, which all sinners are worthy of, although not in the like degree.

Vers. 12. For as many as have sinned without Law, do by nature the things contained in the Law, those ha∣ving not the Law, shall be judged by the Law.

Reas. 2. This confirms and unfolds the other, because they that have sinned without the Law (scil. written) A∣gainst the Law, written upon their hearts by nature, even by the same Law within them, shall perish without the written Law by the sentence of Justice. And whoever have sinned in the Law, or in the knowledge of the Law written, shall bee condemned even by the sentence of the written Law.

Vers. 13. (For not the hearers of the Law are just be∣fore God, but the doers of the Law shall be justi∣fied.)

Reas. 3. Especially intended against the Jews, who according to the rule of Righteousness, cannot bee ac∣counted for Righteous before God, even they that are hearers of the Law, unless they perform perfect obedi∣dience to the Law, which because neither Jew nor Gentile can do, by consequence neither can they bee ex∣empted from deserved condemnation; but on the contrary, especially the Jews, which are hearers of the Law, and do not keep it, are most worthy of judgement.

Vers. 14. For when the Gentiles which have not the Law, do by nature the things contained in the Law, these having not the Law, are a Law unto them∣selves:

15. Which shew the work of the Law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing, or else excusing one another.

Reas. 4. Especially intended against the Gentiles, which though they have not the written Law, yet they have a Law within them, and by nature do some external works of the Law, although they have not the written

Law, yet that Law within them is a Law, and that really and indeed written upon their hearts, as their consciences witness, accusing them when they do ill, and excusing them when they do well; Therefore they have nothing to pretend why they should not undergo deserved condem∣nation, when they sin, much less the Jews.

Vers. 16. In the day when God shall judge the secrets of men by Jesus Christ, according to my Gospel.

Reas. 5. Because in the day of judgement God will bring forth the secrets of the heart, and according to this my doctrine in the Gospel, will pronounce the condem∣nation of sinners to bee just, whether Jews or Gentiles; Therefore they cannot bee excused who sin, but perish by their own just desert.

Vers. 17. Behold thou art called a Jew, and restest in the Law, and makest thy boast of God,

18. And knowest his will, and approvest the things that are more excellent, being instructed out of the Law,

19. And art confident that thou thy self art a guide of the blind, a light of them which are in darkn••ss:

20. An instructer of the foolish, a teacher of babes, which hath the form of knowledge, and of the truth in the Law.

The third Objection. But something must bee allowed to the priviledges of the Jews, that they come not into the like condemnation with the Gentiles; And here hee seems to conflict with some principal teacher of the Law, and Patron of Righteousness by works, and brings forth seven props of his vain confidence, by way of concession granting all. (1) The first that hee grants is, the exter∣nal honour of a worshiper of God: Thou art called a Jew, which was a name not of Nation only, but of a confessor of the true Religion. (2) A submission of mind to the do∣ctrine of the Law: Thou restest in the Law, and thou ap∣plaudest thy self in this, as an eminent benefit. (3) Thou makest thy boast in God, viz. that thou art of that people, chosen above all other Nations, & in Covenant with God, vers. 17. (4) The knowledge of Gods will, taken out of the Law. (5) The discerning of good and evil, and of things that differ, and controversies, by the benefit of the same Law, verse 18. (6) The confidence of such abundant knowledge, and certainty, that they could teach others. (7) That they had a systeme and collection of that knowledge, which was here and there contained in the Law, and that all the rest besides this our Rabbi, are infants and foolish, verse 19, 20.

Vers. 21. Thou therefore that teachest another, teachest thou not thy self? Thou that preachest a man should not steal, doest thou steal?

22. Thou that sayest a man should not commit adul∣tery, doest thou commit adultery? Thou that ab∣horrest idols, doest thou commit sacriledge?

23. Thou that makest thy boast of the Law, through breaking the Law dishonourest thou God?

The Apostle answers the Objection, and all these being granted, hee shews them insufficient to righteousness, by two Reasons.

Reas. 1. Because thou doest not teach thy self, i. e. thou dost not shew forth thy doctrine by thy deeds, but either pollutest thy self with those vices, or the like, which thou forbiddest in others. Therefore those things suffice not to free thee from condemnation.

Vers. 24. For the Name of God is blasphemed among the Gentiles, through you, as it is written.

Reas. 2. Confirming the former, Because through your fault the Gentiles speak evil of God, as if hee had or could bear prophane worshipers: Therefore the fore∣cited priviledges make nothing to Righteousness.

This reason hee confirmes by the testimony of Ezekiel 36.22. who complains of the Hypocrites of his time, boasting in the same priviledges.

Vers. 25. For Circumcision verily profiteth ••f thou keep the Law; but if thou be a breaker of the Law, thy Circumcision is made uncircumcision.

The fourth Objection. But because of the Covenant of God, the sign whereof is Circumcision, I shall not perish, who am circumcised, saith the Jew, confiding in the out∣ward Ceremony.

The Apostle answers and proves, that Circumcision does not exempt us from condemnation, or death, by four Rea∣sons.

Reas. 1. Because Circumcision if it bee joyned with perfect obedience to all the rest of the commandements, if it could bee, it would profit as a part of that obedience to justification by works, for which the Jew did contend; but if the transgression of the Law bee found in him that is circumcised, as touching justification by works, circum∣cision and uncircumcision will bee the same; Therefore circumcision exempts not from condemnation.

Vers. 26. Therefore, if the uncircumcision keep the righ∣teousness of the Law; shall not this uncircumcision be counted for circumcision?

Reas. 2. Because the Gentiles uncircumcision joyned with perfect obedience to the Law, if it could bee, shall bee of the same account with the Jews circumcision; If so bee God require to justification by works nothing but a perfect observation of the Moral Law; Therefore cir∣cumcision frees not from condemnation.

Vers. 27. And shall not uncircumcision, which is by nature, if it fulfil the Law, judge thee, who ••y the letter and circumcision dost transgress the Law?

Reas. 3. Because the Gentile being by nature uncir∣cumcised, if it was possible that hee could keep the Moral Law, compared with thee who are outwardly circumcised, and yet transgressest the Law, by thy own judgement, hee shall argue thee worthy of condemnation; Therefore cir∣cumcision doth not free from condemnation.

Vers. 28. But he is not a Jew, which is one outwardly, neither is that circumcision, which is outward in the flesh.

29. But hee is a Jew which is one inwardly, and circumcision is that of the heart, in the spirit, and no•• in the letter, whose praise is not of men, but of God.

Reas. 4. Because neither the outward profession of the true Religion (long ago erected among the Jewes by God himself) is to be accounted for a true profession of the true Religion, nor outward Circumcision of the flesh is to bee reckoned for true Circumcision, ver. 28. But hee is a true Professor of the true Religion, who is such an one in the Spirit; and that is true Circumcision which is of the heart, spiritual in the inward soul, and not that which is outwardly in the body, or the letter, which is commonly called Circumcision. He that is a Jew indeed, and that which is true and spiritual Circumcision, hath commen∣dation and praise, not only among men, (who only see things that are open and manifest) but with God, who looks into the heart: Therefore outward Circumcision perfects not our righteousness, nor frees any man from con∣demnation, ver. 29.

CHAP. III.

THere are two parts of this Chapter; in the FIRST he answers five objections against the foresaid Do∣ctrine, to ver. 9. In the SECOND part, he proceeds to prove the POSITION, touching JUSTIFICATION NOT BY WORKS, BVT BY FAITH.

Ver. 1. What advantage then hath the Iew? or what profit is there of Circumcision?

2. Much every way; chiefly, because unto them were committed the Oracles of God.

The first objection is, from this Doctrine some might say, then the Jew hath no prerogative above the Gen∣tile, nor is there any profit of Circumcision, ver. 1. Hee answers, ver. 2. that this is the principal and chief privi∣ledge

of the Jewes; that the Covenant was made with the Jewes, and this Nation had the custody of the holy Scriptures, i. e. the Tables of the Covenant committed to them of God, and the Jewes were made Depositaries, (Treasurers) which was a singular benefit, and a famous honour.

Vers. 3. For what if some did not believe; shall their unbelief make the Faith of God without effect?

The second Object. But they are fallen from that ho∣nour, because they have not believed the Oracles of God, and so the Faith of God given in that Covenant is made void; to which hee answers four wayes.

First; It follows not that the faithful Promises of God made to this Nation were void, because some of them be∣lieved not.

Vers. 4. God forbid: yea, let God be true, but every man a lyar; as it is written, That thou mightest bee justified in thy sayings, and mightest overcome when thou art judged.

Secondly; He answers, by detesting the Objection, because it is absurd to imagine, that God should fail our Faith.

Thirdly; He answers, by laying down a most true as∣sertion to the contrary, that God is to bee avouched al∣wayes true, and that every man by nature is a lyar.

Fourthly; That the sins of men, and their lyes, are no hindrance to God in the performing of his Promise, but rather serve to illustrate his Truth, Mercy and Justice; be∣cause by how much the greater and more the sins of men are, so much the more is the Justice of God eminent when hee punisheth, and his mercy and truth when hee spares; which hee confirms out of Psal. 51.4. Where David in the Confession of his sins, commends the truth of God, and pronounceth God alwayes to overcome when hee judges, as often as any one Undertakes to judge of what hee doth, or saith.

Vers. 5. But if our unrighteousness commend the righte∣ousness of God, what shall wee say? Is God unrighte∣ous who taketh vengeance? (I speak as a man.)

The third Object. From the words of the Psalm per∣verted to blasphemy; If our sins illustrate the righteous∣ness of God, then God seems to be unrighteous, who a∣venges those sins whereby hee is glorified. This is object∣ed by the Apostle in the person of a man, ignorant of God.

Vers. 6. God forbid; for then how shall God judge the world?

Hee answers▪ (1) By rejecting the Objection as blas∣phemous; God forbid, saith hee.

(2) Hee answers, by giving a reason why hee rejects the Objection; Because it is impossible that hee which shall judge the world should be unjust.

Vers. 7. For if the truth of God hath more abounded through my lye unto his glory; why also yet am I judged as a sinner?

8. And not rather as wee bee slanderously report∣ed, and as some affirm that wee say, Let us do evil, that good may come; whose damnation is just.

The fourth Objection, urging the former: If by my sin, to wit, my lye, the truth of God is more glorified, I am not only not to be condemned for sin, but I may fol∣low after it, that the glory of God may bee more advan∣ced. In answer, hee saith (1) They were malicious slanderers that thus charged the Apostles Doctrine; Let us do evil, that good may come of it. Hee answers. (2) That these calumniators, and those that teach and follow this Doctrine, doing evil, that good may come, were justly to bee condemned of God.

Vers. 9. What then? Are wee better than they? No, in no wise; for wee have before proved both Iewes and Gentiles, that th••y are all under sin.

The fift Object. But by this Doctrine wee Jewes have no preheminence of the Gentiles, to wit, in the matter of Iustification by Works, which is the principal question.

Hee answers, that in this respect the Jew is no better than the Gentile, and hee renders a reason of it, because hitherto wee have proved that both Jewes and Greeks are under sin.

The second Part.

In the second part of the Chapter hee returns to prose∣cute the Dispute concerning Iustification, not by works but by faith.

Vers. 10. As it is written, there is none righteous, no not one.

11. There is none that understandeth, there is none that seeketh after God.

12. They are all gone out of the way, they are toge∣ther become unprofitable, there is none that doth good, no not one.

Argument 4. Concerning Justification not by works, but by faith: The Scripture witnesseth, that all men are under sin, and liable to condemnation, to ver. 20. there∣fore no man is justified by the works of the Law, ver. 20.

The testimonies of Scripture are six: (1) Out of Psa. 14.1, 2, 3. and Psalm 53.1, 2, 3. where the Prophet speaking of the unregenerate in his time, and of all in their natural estate out of Christ, pronounceth; first, that no man is righteous, ver. 10. Secondly, that all are blind, and ignorant of the things which make for their Salvati∣on. Thirdly, that there were none which were affected with a desire of knowing, or worshipping, or having any communion with God, ver. 11. Fourthly, that all were guilty of Original Apostasie from God, and his known Will. Fifthly, that all were unprofitable, polluted, abo∣minable, by reason of the filthiness of their wickednesses. Sixthly, that there were none, viz. of those that were un∣regenerated, that did any good, and by consequence that there was none but did evil, and only evil; for when hee does the work commanded, not to God commanding, being unregenerate, hee serves himself, and sacrificeth to his own idols.

Vers. 13. Their throat is an open sepulchre, with their tongues they have used deceit, the poyson of Aspes is under their lips.

The second testimony is from Psalm 5.9. wherein Da∣vid, under the type of his enemies, condemns all unre∣generate men, or men not reconciled to God, of impurity of heart, from whence proceeds nothing but that which is abominable and loathsome unto God; that the throat of every one is as a Sepulchre newly opened, sending forth a pestilential smell of wicked thoughts, out of whose mouth comes forth nothing but pestilent, injurious and deceitful speeches.

Poyson] The third testimony is from Psalm 140.3. In which the same is confirmed of Davids enemies, which were types of persons unreconciled unto God, in that they are alwayes ready to send out from their mouths, as from a quiver, poysonful speeches, no less hurtful than the poyson of Aspes.

Vers. 14. Whose mouth is full of cursing and bitterness.

The fourth testimony is from Psalm 10.7. to the fore∣said sense, wherein the Psalmist complains of the natural man, that his mouth is full of cursing, and reproachful words, whereby the glory of God, and the fame of our Neighbour is wronged.

Vers. 15. Their feet are swift to shed blood.

16. Destruction and misery are in their wayes:

17. And the way of peace have they not known.

The fifth testimony is from Psalm 59.7, 8. In which unregenerate men are pronounced guilty of cruelty, vio∣lence, oppression and man-slaughter, who create nothing but misery and destruction to themselves and others, in the whole course of their lives, who are very far from procu∣ring peace, or any thing that is good, either to themselves or others.

Vers. 18. There is no fear of God before their eyes.

The sixth testimony is from Psalm 36.2. Wherein un∣regenerate

men by their deeds, are condemned of pro∣phaness and contempt of God; for seeing they are void of the fear of God, there is nothing to restrain them from falling headlong into all kind of wickedness.

Vers. 19. Now wee know that what things soever the Law saith, it saith to them that are under the Law; that every mouth may be stopped, and all the world may become guilty before God.

Hee prevents an Objection, lest any man should elude the force of the testimonies before recited, as if they be∣longed but to some few, and those certain impious men, who lived in the times of David or Isaias. Here hee shews that the common disposition of mankind is taxed, which live unde•• the Law, or the Covenant of Works, and not under grace; and hereupon these fore-cited sentences of the Law, are directed against all men, under the state of corrupt nature, chiefly the Jewes; whereupon a threefold conclusion is inferred. First, from hence every mouth is stopped, lest any man should glory in himself, or excuse himself in the judgement of God. Another conclusion, Hence the whole world is made lyable to condemnation, and obnoxious to punishment.

Vers. 20. Therefore by the deeds of the Law, there shall no flesh bee justified in his sight, for by the Law is the knowledge of sin.

The third conclusion and principal, drawn from the fore-cited testimonies; therefore by the works of the Law no flesh shall bee justified in the sight of God, for it mat∣ters not, that some may bee justified by their works before men.

For by the Law] Argument 5. Serving to prove the same assertion: All men are convinced of sin, and con∣demned by the Law; for by the Law is the knowledge of sin, not a procurer of righteousness to any one: There∣fore no man is justified by the works of the Law.

Vers. 21. But know, the righteousness of God with∣out the Law is manifested, being witnessed by the Law and the Prophets.

22. Even the righteousness of God, which is by the Faith of Iesus Christ unto all, and upon all them that believe, for there is no difference.

Argum. 6. Tending to the asserting of the affirmative part of the position. Now in the Gospel, the righteous∣ness of God is manifested without the works of the Law, approved by the testimony of Scripture, to wit, that the righteousness of God, which is imputed and given to all believers, apprehending by Faith the righteousness of Christ Jesus, without distinction of Nations or persons; therefore by this Righteousness alone, which is through Faith in Jesus Christ, are wee justified. The Argument is good, for if wee cannot bee justified by the works of the Law, and yet there is another way to justify us found out, to wit, that which God commends to us in the Law, and in the Prophets: As for example, when hee hath said in the Law, In the Seed of Abraham all Nations shall bee blessed: And in the Prophets, The Iust shall live by Faith. It's fitting wee should believe our selves to bee justified only upon this latter ground, to wit, by Faith.

Furthermore, seeing wee can conceive only a two-fold Righteousness; one is of the Law, or of works inherent, or a mans own righteousness; another, which is Evange∣lical, called the Righteousness of Faith, or the Righte∣ousness of Christ imputed unto us, to wit, that Righteous∣ness which hee imputes to all that believe: After the exclusion of the former Righteousness, that being now impossible, the other is of necessity to bee admitted, which is commended to us in the Old Testament, now revealed in the New, and only is possible and acceptable to God, deserving alone the name of Righteousness.

Vers. 23. For all have sinned, and come short of the Glory of God.

24. Being justified freely by his Grace, through the Redemption that is in Iesus Christ.

Argum. 7. Wherein is shewed the common disease of all men, as also the necessity of the common remedy; all men without exception have sinned, and by Law are shut out from the glory of God, or Eternal Life; there∣fore all are no otherwise justified but freely, or by Divine Grace through the Redemption of Jesus Christ; that is to say, they cannot otherwayes bee justified, than by Faith in Christ the Redeemer, who by his Blood hath purcha∣sed for us Righteousness and Salvation, and hath freely of his Grace made it ours.

Vers. 25. Whom God hath set forth to bee a Propitia∣tion, through Faith in his Blood, to declare his Righteousness for the remission of sins that are past, through the forbearance of God.

26. To declare, I say, at this time his righteous∣ness, that hee might bee just, and the Iustifier of him which believeth in Iesus.

Argum. 8. God hath set forth Christ that hee might bee a Reconcilement, and Propitiatory Sacrifice, where∣by the wrath of God is appeased towards all that lay hold on him by Faith; therefore it is not possible that a man should be justified, but by Faith in Christ, offering up this attonement in his Blood, unless God should alter the means of appeasing himself.

To shew forth.] Argum. 9. God in this present time of the Gospel hath set forth Christ as the means of appea∣sing his anger, to those that imbrace it by Faith, that by this way of justifying, his Righteousness might bee mani∣fest in the time past, in his forbearance and forgiveness of sins past, which from the beginning of the world hee hath forborn and forgiven, to wit, that God did not pardon the sins of his own, but upon the account of the Propiti∣atory Sacrifice of Christ, which was to come, and that without any violation of his Justice: Therefore this ground of our Justification is no less to bee asserted, than the glory of Gods Justice is to bee manifested. The mat∣ter is clear: For if Justification by Faith in the Blood of Christ, shews that God never pardoned sins, but upon sa∣tisfaction made to his Justice by the Blood of Christ, cer∣tainly hee would have the righteousness of God concealed, that would determine any other ground of our Justification than by Faith.

That hee might bee just] This confirms the Argument, that God hath set forth Christ, that hee might bee a Pro∣pitiation through Faith in his Blood; not only that hee might declare himself just in sending the promised Messi∣as, for whose sake freely and also justly hee would pardon sin, but that hee might shew himself the Author and Do∣ner of true Righteousness to us, (that were without any righteousness of our own) by believing in Jesus Christ: Therefore this ground of our Justification by Faith, is no less to bee maintained, than the glory of Gods Justice, Faithfulness and Goodness, to bee declared in justifying Believers.

Vers. 27. Where is boasting then? it is excluded. By what Law? of Works? nay, but by the Law of Faith.

28. Therefore wee conclude, that a man is justified by Faith without the deeds of the Law.

Argum. 10. Because by the Law of Faith, or the Cove∣nant of Grace, which requires Faith to our Justification by the Righteousness of another, mans boasting in him∣self is excluded, and not by the Law of Works, or the Co∣venant of Works, which exacts perfect obedience, and af∣fords matter of boasting to men in their Inherent Righte∣ousness; Therefore (saith hee) wee conclude▪ that a man is Iustified by Faith without the Works of the Law. The Argument is good: For if men were Justified by their Works, and Inherent Righteousness, they might boast of the meritorious cause of their Justification to bee in them∣selves; but they that are Justified by Faith, are compelled to renounce their own Inherent Righteousness, and to place their only Confidence in the imputation of the Righteousness of Christ, and solely in the grace of God.

Vers. 29. Is hee the God of the Iewes only? Is hee not also of the Gentiles? Yes, of the Gentiles also.

30. Seeing it is one God which shall justifie the Circum∣cision by Faith, and uncircumcision through Faith.

Hee concludes this Disputation with the resolution of two questions, which give much light to the present Do∣ctrine. The first question is, Whether this way of our Justification by Faith bee common both to Jewes and Gentiles? To which hee answers, That it's common to both, whereof he adds a reason, because there is one God of those that are Justified; therefore there must bee but one way of justifying all, to wit, by Faith, or of Faith. For if hee should Justifie the Jews upon one ground, and the Gentiles upon another, God would seem to differ from Himself in communicating Righteousness and Sal∣vation to sinners, both to Jews and Gentiles, which is absurd.

Vers. 31. Do wee then make void the Law through Faith? God forbid; yea, wee establish the Law.

Another question is, Whether the Doctrine of Faith, or Justification by Faith, makes the Law of none effect, or to bee given in vain, while it is denied that men are Justified by the Law? Hee answers, that the Law is no wayes rendred void, but is rather established by the Do∣ctrine of Faith; for Faith, or the Doctrine of Faith, establishes the Law three wayes. First, in respect to the threatnings, shewing that Christ was dead by the Sen∣tence of the Law, that hee might satisfie the Law, and that wee were lyable to death, unless freed from it by Christ. Secondly, in respect to the Precepts, because hee demonstrates that perfect obedience was yeelded to the Law, in the Righteousness of Christ. Thirdly, Faith establishes the Law in respect to Believers, because being justified by Faith, by virtue of Christ, they are initiated into new obedience, who before they were justified by Faith, could do nothing but sin.

CHAP. IV.

UNto the twelfth Chapter the Apostle illustrates, com∣mends, and further by many Arguments establishes this Divine ground of our Iustification by Faith, not by Works. Wee, for the more easie method, shall make the Confirmation of this Doctrine seven-fold.

The first Confirmation of Iustification by Faith, which is contained in this Chapter, is chiefly from the example of Abraham, the ground of whose Iustification is com∣mon, both to Iews and Gentiles, whose Faith is set be∣fore us all of God for a pattern.

There are three parts of the Chapter. In the first, the ex∣ample of Abrahams Iustification is set down, to ver. 9. In the second, hee proves this ground of Iustification to bee common both to Iews and Gentiles, to ver. 18. In the third, the Faith of Abraham is commended to the use of Believers, to the end of the Chapter.

Vers. 1. What shall wee say then, that Abraham our Father, as pertaining to the flesh, hath found?

So much as pertains to the example of Abraham, un∣der the form of an interrogation, hee denies that Abra∣ham was justified according to the flesh, or by the Law of Works, or Inherent Righteousness, which is called flesh, Galat. 3.3. in respect to the Spiritual Righteousness of Christ: From whence it follows that no man is justified by Works.

Vers. 2. For if Abraham were justified by Works, hee hath whereof to glory, but not before God.

This Thesis concerning Abraham, is asserted by five Reasons.

Reason 1. If Abraham was justified by Works, hee hath whereof hee may glory, but not before God; there∣fore hee is not justified by Works before God. The rea∣son is sufficient; because boasting in our selves is not taken away by the Law of Works, but by the Law of Faith, Rom. 3.27. For in the question before men, Whether Abraham is just, Abraham can produce his Works, and boast, saying, I will shew thee my Works; and so hee shall bee justified before men by his Works: But the question is, Whether hee bee righteous before God, whereupon hee must renounce his own works, and fly to the Promise of Blessedness in Christ, to come of A∣brahams Seed, that hee might bee justified in Christ by Faith alone.

Vers. 3. For what saith the Scripture? Abraham hath believed God, and it was counted to him for righte∣ousness.

Reason 2. The Scripture testifies, Gen. 15.6. that A∣braham was justified by Faith, or that Righteousness was imputed to him by Faith; therefore hee was justified by Faith, not by Works.

Vers. 4. Now to him that worketh, is the reward not reckoned of Grace, but of debt.

Reason 3. The reward cannot bee of Grace, but of debt, to him that seeks after righteousness by his works; wee may assume thus, But to Abraham it was imputed of Grace. Therefore Abraham did not mercenarily seek after righteousness by the works of the Law.

Vers. 5. But to him that worketh not, but believeth on him that justifieth the ungodly, his Faith is counted for righteousness.

Reason 4. To this purpose Faith is imputed for righte∣ousness to him that is not mercenary, but renouncing his own righteousness, believes in God, who freely justifies the ungodly that flees to Christ Jesus; But such was the Faith of Abraham. Therefore Abraham was not justified by works before God, but Faith was imputed to him for righteousness; or the Blessing promised in Christ to come, received through Faith by Abraham, was imputed to him for righteousness.

Vers. 6. Even as David also describeth the blessedness of the man unto whom God imputed righteousness without works,

7. Saying, Blessed are they whose iniquities are forgi∣ven, and whose sins are covered.

8. Blessed is the man to whom the Lord will not im∣pute sin.

Reason 5. David testifies, Psalm 32.12. that Blessed∣ness is given to him, to whom Righteousness is imputed without works, and whose righteousness consists not in good works, but in the forgiveness of sins: therefore such was of necessity the Justification of Abraham: consisting not in the perfection of his works▪ but in the remission of his sins. Understand the same of the Justification of all, which the Apostle even now hath shewed.

Vers. 9. Cometh this Blessedness then on the Circumci∣sion only, or upon the uncircumcision also? for wee say, that Faith was reckoned to Abraham for righ∣teousness.

The second Part.

The second part of the Chapter, wherein hee proves this to bee the ground of Abrahams Justification, and ob∣taining Eternal Life, (to wit, by Faith) is common to the uncircumcision, or the Gentiles, and to Circumcision; or the Jews. The question is propounded in this verse, the answer whereof follows, till hee hath proved it com∣mon both to Jews and Gentiles.

Vers. 10. How was it then reckoned? when hee was in circumcision, or in uncircumcision? not in circumcision▪ but in uncircumcision.

Hee proves this ground of Justification▪ and obtaining of happiness, to bee common to the uncircumcised, or the Gentiles, no less than to the Jews that were circumci∣sed: By seven Arguments.

Argum. 1. From the state of incircumcision, where••n Abraham was, when hee was pronounced righteous; as it appears in the History, Gen. 15.6. Righteousness was imputed to Abraham by Faith, while hee was yet uncir∣cumcised: Therefore this way of Justification is common, even to Believers while uncircumcised.

Vers. 11. And hee received the sign of circumcision, as a seal of the Righteousness of the Faith, which hee had yet being uncircumcised, that hee might bee the Father of all them that believe, though they bee not circumcised, that Righteousness might bee imputed to them also.

12. And the Father of Circumcision to them who are not of Circumcision only, of our Father Abraham, which hee had, being yet uncircumcised.

Argum. 2. Abraham received from God the Sign of Circumcision, as a Seal of the Covenant of Grace, or the Righteousness of Faith, which hee had yet being uncir∣cumcised, to that end, that hee might bee the Father as well of the Faithful that were uncircumcised, as of those that were circumcised, which were the children of the flesh, and also of the Faith of Abraham. Therefore the righteousness of Faith is common to Believers, both cir∣cumcised and uncircumcised, or those that follow the steps of the Faith of Abraham, not yet circumcised. Abraham is called the Father of the Faithful, because hee was the first eminent example of Faith, the Righteousness which is imputed by Faith, and by his example, a Leader to all, that they may believe.

Vers. 13. For the promise that hee should bee the heir of the world, was not to Abraham, or to his Seed through the Law, but through righteousness of Faith.

Hee proves that Abraham was not the Father of any but Believers, both circumcised, and uncircumcised; and with this hee adds a third Argument: The Promise was made to Abraham, and to his Seed, that hee should bee afterwards heir of the Land of Canaan, in a type, and of the World and Heaven, in truth, being restored to that right which Adam lost; and hee came not to this by the Law, or upon the condition of works, but by the absolute Promise, being j••stified ••y Faith, or having the Righte∣ousness of Faith; therefore his children are not they which are by the Law, looking for righteousness by Works, but only they which are of Faith, looking for righteousness by Faith; i. e. All and only they that believe, circumcised and uncircumcised, who have an e∣qual community in the righteousness of Faith, and the promise of the inheritance. The Argument is valid; for if Father Abraham is not heir of the world, and hath any righteousness but by Faith, certainly none are his sons but the faithful, who have their righteousness by Faith, and from Righteousness the Inheritance.

Vers. 14. For if they which are of the Law bee heirs, Faith is made void, and the promise made of none effect.

Argum. 4. This confirms the former Argument: If those which are of the Law, or seek Righteousness by Works, are the children of Abraham, and heirs of Life, and partakers of Righteousness, then Faith is vain, and the Promise is void: But this is absurd; therefore they which are of the Law, are not heirs, but only Believers are the children of Abraham, and heirs of Righteousness and Life. The Argument is strong, for if Righteousness and the Inheritance are given through Faith and the Pro∣mise, then they are freely given: But if by the works of the Law, then of debt, and merit, and not of grace, for merit or debt leaves no place for free grace, and by con∣sequence, makes faith and the promise void.

Vers. 15. Because the Law worketh wrath; for where no Law is, there is no transgression.

Argum. 5. Confirming the former, the Law worketh wrath to them that seek for Righteousness by their Works, i. e. it pronounceth condemnation and death up∣on the guilty for their transgressions, which should bee none, if there was no Law. Therefore they that are of the Law, are not heirs of Righteousness and Life, but all and only they which are of Faith, both circumcised and uncircumcised.

Vers. 16. Therfore it is of Faith, that it might bee by Grace, to the end the Promise might bee to all the Seed, not to that only which is of the Law, but to that also which is of the Faith of Abraham, who is the Father of us all.

Argum. 6. God hath determined that the Inheritance should bee of Faith, to this end, that it might appear to bee of Grace, or through Grace; therefore all and only Believers, circumcised, and uncircumcised, are heirs. The Argument is good, because Faith and Grace concur, mu∣tually standing and falling together: Faith is wholly maintained by Grace, which Grace is only promised and given to them that believe. It being granted, that the Inheritance is through Grace, it follows, to bee through Faith also; and it being granted that it is through Faith, it follows, that it is by Grace also, and that Believers are heirs only through Grace.

That it might bee firm] Argum. 7. The Inheritance is of Faith, and by Grace, that the Promise might bee firm to all the Seed, not only to that which is of the Seed of Abraham by the Law of Nature, and with all Believers, i. e. to the believing circumcised Jews; but also to that seed which is not after the flesh, but only of the Faith of Abraham, that is, to the believing uncircumcised Gen∣tiles. Therefore unless wee would make the Promise of Righteousness, and the Inheritance (hanging it upon the condition of performing the Law) infirm and uncertain, the whole Seed of Abraham (or all and only they that believe, both circumcised and uncircumcised) are heirs by Faith with Father Abraham, who according to Faith, is the Father of all us that believe, both Jews and Gentiles. The matter is clear, because the Law, or the condition of Works, would render the Promise of the Inheritance in∣firm, and altogether uncertain, seeing that whatever de∣pends upon our works can no wise bee firm, both because wee are mutable, as also the condition of works, by reason of our infirmity, is impossible; but that which is of Grace, that which is by Faith, that which is in Christ, is necessarily firm, because it leans upon the unchangeable good pleasure of God, and the Merit of Christ.

Vers. 17. (As it is written, I have made thee a Fa∣ther of many Nations) before him whom hee belie∣ved, even God who quickeneth the dead, and callet•• those things which bee not, as though they were.

The third Part.

The third part of the Chapter follows, in which the Faith of Abraham is commended to the use and benefit of all Believers, that they may learn by his example to be∣lieve more and more. T••e grounds upon which the Faith of Abraham is commended, are six.

Reason 1. Because Abraham (through his Faith) by the special Sentence of God, is declared the Father of many Nations, and so the Father of us that believe, ac∣cording to the Faith: For as Abraham begat Isaac by virtue of the Divine Promise, and not by the power of Nature; even so by virtue of the Divine Promise, promi∣sing that hee should bee the Father of many Nations, A∣braham took all Believers into the number of his Chil∣dren, to bee reckoned amongst his Seed. And thus in the virtue of the Promise, hee begot, or conceived the Faithful, as Children of the Promise; which hee shews more clearly, by calling Abraham the Father of the Faithful, not only before God, or in the sight of God, that is, after a spiritual manner, and in the account of God, but also to the likeness of God, by a kind of simili∣tude answering to God, whom hee believed; for in the Act of Faith, Abraham standing in the light of the coun∣tenance of God Almighty who spake unto him, believed the Promise. Those sons which God promised, hee look∣ed upon as present by Faith: And thus after a sort hee became the Father of them, after the similitude of God.

Quickning] Reason 2. Because Abraham by Faith fixed his eyes upon the truth and Omnipotency of God effectually bringing life out of death, and a beeing out of

nothing; and effectually calling things that were not yet, as if they were or had a beeing; to which Omnipo∣tent Truth when Abraham believed, his Faith put on a kind of similitude to the Truth of God Almighty.

Vers. 18. Who against hope believed in hope, that hee might become the Father of many Nations, according to that which was spoken, So shall thy Seed bee.

Reason 3. Because Abraham believed in Spiritual hope, i. e. hee had in his heart a firm and invincible confidence, with a lively and strong hope of the promised issue: A∣gainst hope, viz. of the flesh, and natural reason, which did object nothing but impossibility, and as it were affirm∣ed that they could not bee his Seed, as God had spoken.

Vers. 19. And being not weak in Faith, hee considered not his own body now dead, when hee was about an hundred years old, neither yet the deadness of Sarah's womb.

Reas. 4. Because hee was not weak in faith; hee did not consider, or did not stand upon those impediments that lay before his Faith, from himself and his wife, as now dead, in respect to natural generation, but rather magnified the power and faithfulness of God which had promised.

Vers. 20. Hee staggered not at the promise of God through unbelief, but was strong in Faith, giving glory to God.

Reas. 5. Because hee disputed not against the Promise, not was stopt by those objections, which unbelief suggest∣ed, but valiantly defended the Promise of God, and set himself against temptations, ascribing to God the glory of his truth and Omnipotency.

Vers. 21. And being fully perswaded, that what hee had promised, hee was also able to perform.

Reas. 6. Because hee gave to God speaking, the glory of his truth, out of a most full perswasion of Gods power for the performance of his Promise. For the Promise once made, there is no doubt to bee made of his will to per∣form what hee promiseth: But the question which re∣mains, is touching the Power of him that promiseth. Which question being laid aside, Abraham rests in the promise of him whom hee knew to bee Almighty.

Vers. 22. And therefore it was imputed to him for righteousness.

Reas. 7. Wherein the Faith of Abraham is commend∣ed, in that his Faith (by this act shewing it self to bee true, such a Faith which uniteth, humbled and emptied man (in the sight of God) to God that promiseth) was imputed to him for righteousness. Because hee imbraced for his righteousness, the blessing promised in that Seed which was to come, i. e. Christ.

Vers. 23. Now it was not written for his sake alone, that it was imputed to him;

24. But for us also, to whom it shall bee imputed, if wee believe on him that raised up Iesus our Lord from the dead.

Now the Apostle shews forth the example of Abrahams Faith, fitted to the common use of Believers, giving a pledge as it were by this example, promising that our Faith in Christ Jesus, in like manner, should bee imputed unto us for righteousness. And that hee might invite us to believe, hee first compares the Gospel (ministred unto us in the Name of God, touching the Death and Resurrecti∣on of Christ for us) to the promise made unto Abraham: And further, hee requires of us Faith in God, who offers us this grace by the preaching of the Gospel, that wee might believe with Abraham. And lastly, hee affirms our Faith in God, who hath willingly satisfied himself in the death of Christ, whom hee hath raised also from the dead (that hee might impute, and apply to us, the righte∣ousness obtained by the death of Christ) no less certain∣ly to bee imputed unto us for righteousness, than it is cer∣tain that Abrahams Faith was imputed to him for righte∣ousness; and so sure it is that this was not written for his sake alone, but for us, to whom in like manner this Faith was to bee imputed for righteousness.

Vers. 25. Who was delivered for our offences, and was raised again for our Iustification.

Hee layes the foundation of this certainty in a twofold judicial act of God towards Christ. The first act is, the delivering up of Christ our Surety to death for our offen∣ces. The other is, the raising of him for our Justification. In the first whereof, God testifies that the sins of the Re∣deemed were translated upon Christ by Covenant. And in the other, that hee is abundantly satisfied for their sins, and that the Redeemed in the person of their Surety are justified: From whence it follows, that to those who are Redeemed, (seeing they by Faith agree in this Cove∣nant revealed in the Gospel) Faith is imputed to righte∣ousness, or the Righteousness obtained by Christ is apply∣ed to them, that as in the person of their Surety they are justified, so also they may bee justified in themselves.

CHAP. V.

THe first Confirmation of this Divine ground of the Iustification of sinners by Faith in Christ, you have had; the second assertion follows, from a solid consola∣tion, which this way of our Iustification affords against wrath and sin.

The parts of the Chapter are two. In the first is propounded a consolation in repeating the several fruits of our Righ∣teousness by Faith in Christ, to verse the sixth. In the other, is set forth the solidity of this comfort, to the end of the Chapter.

Vers. 1. Therefore being justified by Faith, wee have peace with God through our Lord Iesus Christ.

The first part of the Chap. in which hee recites nine be∣nefits or fruits, which depend upon each other, to shew the consolation, which Justification by Faith in Christ afford•• to us.

The first fruit is peace, or reconciliation with God, now appeased by our Mediator, or through Christ who hath made peace for us.

Vers. 2. By whom also wee have access by Faith into his Grace wherein wee stand:

The second fruit, is a daily leading by the hand, as it were, through Christ by Faith, into the favour and grace of God, that wee might use and enjoy it more and more, and bee even wholly taken into it.

Stand] The third fruit, is the confirmation of us in this state of grace, that wee may not fall from it, but con∣stantly stand.

And rejoyce] The fourth fruit, is a rejoycing in the most assured hope of enjoying of celestial glory hereafter with God.

Vers. 3. And not only so, but wee glory in tribulations also, knowing that tribulation worketh patience:

4. And patience, experience: and experience, hope.

The fifth fruit, is a glorying in all tribulations, and that in the midst of afflictions, to which wee are lyable in this life, after wee are justified.

Knowing] The sixth fruit, is the giving occasion of re∣joycing in tribulations, upon a certain knowledge or per∣swasion of persevering in holiness by the Cross. Because thereby God teacheth us patience, and by patience in us, affords us new instructions of his grace towards us, giving us experience, and by experience encreaseth and confirms our faith, and hope of present and full freedome hereafter from tribulations.

Vers. 5. And hope maketh not ashamed, because the love of God is shed abroad in our hearts, by the Ho∣ly Ghost which is given unto us.

The seventh fruit, is a certainty of the possession of the good hoped for, or freedome from being ashamed, which the frustration of conceived hope causeth: for hope arising from Justifying Faith, after this manner stirred up and encreased, deceiveth not, nor maketh him that hopes a∣shamed.

Shed abroad] The eighth fruit confirming the former, is a sense of Divine Love towards us, shed abroad in our hearts, and filling them; which as a certain earnest, sta∣blisheth us in the hope of future good things.

The Spirit] The ninth fruit, is the Holy Ghost more plentifully given to us who believe in Christ, which Spi∣rit works in us this sense of Divine Love towards us, and witnesses together with our Spirits, that wee are the sons of God, and works in us all his other works belonging to Regeneration, Consolation and Salvation. All that are justified by Faith have right to all these priviledges: If there bee any that are Babes in Christ, or under any ten∣tation, and know not that they are justified, and are not acquainted with the Consolations of the Spirit, and sor∣row under their sins, no wonder that they receive no com∣fort from these fruits.

Vers. 6. For when wee were yet without strength, in due time Christ died for the ungodly:

7. For scarcely for a righteous man will one die; yet peradventure for a good man some would even dare to die.

8. But God commendeth his love toward us, in that while wee were yet sinners, Christ died for us.

9 Much more then being now justified by his Blood, wee shall bee saved from wrath through him.

The second Part.

The second part of the Chapter, wherein hee shews the solidity of Consolation against wrath and sin, by a two-fold comparison; whereof the first is of Christ with Christ; to ver. 12. The other is of Christ (which is the second Adam) with Adam our first parent; to the end.

There are three members of the comparison of Christ with Christ, wherein is proved, that they which are justi∣fied shall bee saved from wrath, by three Arguments.

The fi••st member of the comparison, is of the efficacy of Christs love towards us before Justification, with the effi∣cacy of his love towards us after our Justification. To this sense, when wee lay in misery and sin, destitute of all strength to deliver our selves, Christ in the fulness of time died for us sinners, ver. 6. Such great love amongst men is scarcely found towards a righteous man, unless per∣chance for a good man, and some way profitable to us, some would dare to die, ver. 7. Whereupon the love of Christ is commended to us from this, that when wee were yet sinners, not yet justified, Christ died for us, that wee might bee delivered from wrath, ver. 8. Therefore much more effectual shall the love of Christ bee towards us, now justified by his blood, that wee might bee delivered by him from wrath, ver. 9. The Argument is sufficient, because the love of Christ towards us now justified, can∣not bee less than it was towards us when wee lay in our sins. This is the first Argument.

Vers. 10. For if wh••n wee were enemies▪ wee were reconciled to God by the Death of his Son; much more being reconciled, wee shall bee saved by his life.

The second member of the comparison, is the efficacy of Christs death before Justification, and of his life after Justification, after this manner: If when wee were ene∣mies, the Death of Christ was effectual for the reconciling of us unto God, it shall bee effectual to free us from wrath now being justified and reconciled; because it is absurd to determine, that Christ being raised from the dead, and living in heaven, should not preserve us from wrath, for whom that wee might bee freed, hee both died and arose from the dead. And this is the second Argu∣ment.

Vers. 11. And not only so, but wee also joy in God, through our Lord Iesus Christ, by whom wee have now received the attonement.

The third member of the comparison, is of the effica∣cy or virtue of Christ to procure and effect, that God might bee ours, (as a thing properly our own) which is greater, with the virtue and efficacy of Christ to preserve us from wrath, which is less: To this sense, wee have not this advantage only by Christ, that wee should bee pre∣served from wrath, but that which is chi••fest of all, wee make our boast (or rejoyce) in God as our peculiar pos∣session, through our Lord Jesus Christ, who hath not only obtained reconciliation for us, but hath applyed it to us now justified by Faith, and hath made God reconciled peculiarly ours; therefore wee are sure to bee preserved from wrath. And this is the third Argument. In all which is shewed the solid consolation of those which are justified by Faith.

Vers. 12. Wherefore, as by one man sin entred into the world, and death by sin; and so death passed upon all men, for that all have sinned.

Another comparison is of Christ and Adam, tending to shew, that the righteousness of Christ is no less effectu∣al to save those that are justified by Faith, than the sin of Adam was of force to destroy those that are not justified. There are six parts of the Comparison.

The first, As by one man, viz. Adam, sin entred into the world, and death by sin; and so death passed upon all men that are the sons of Adam by nature, in as much as in him, as in a common parent, all have sinned; so by one man Christ Jesus, the second Adam, Righteousness entred into the world, and Life by Righteousness, and so life was communicated to all men which are the sons of Christ by grace, (such as all are which are justified by Faith) in as much as in him, as in a common parent, surety, and advocate, all are justified. This Antithesis remains to bee collected from what follows, and especially from the end of ver. 14. where Christ is made the Anti-type of Adam, because hee is the Gate and Fountain of Righteousness and Life, as Adam was the Gate and Fountain of sin and death.

Vers. 13. For until the Law sin was in the world, but sin is not imputed when there is no Law.

14. Nevertheless, death reigned from Adam to Moses, even over them that had not sinned after the simili∣tude of Adams transgression, who is the figure of him that was to come.

Hee proves that sin entred into the world, by one man Adam, and was propagated to his posterity: For from Adam, to the Law written by Moses, sin was in the world, and imputed; and that could not bee, unless there had been some Law, at least unwritten, and innate; for had there been no Law, neither written nor innate, sin could not bee imputed, ver. 13. but it was imputed, because the punishment was inflicted: If so bee the wages of sin is death, it reigned from Adam to Moses, not only over those that were of riper years, but also over infants, which sinned originally in him, (seeing all men were in Adam one man) though not actually, or after the simi∣litude of Adams actual transgression, ver. 14. The sum of all is, there was death, the wages of sin, therefore there was sin, therefore a Law, and sin from one passed unto all. Hee calls Adam a type of him that was to come, viz. of the second Adam, Christ, that wee might under∣stand how Christ ought to answer in his saving effects, to those destructive effects of Adam, and that by the pur∣pose of God, who would represent Christ the Saviour of men, in the lost original of mankind, that Christ might bee no less acknowledged the Fountain, Head, and Root of Righteousness and Life, to bee derived to those that are his, as Adam was the Fountain, Head and Root of propagating sin and death to his.

Vers. 15. But not as the offence, so also is the free gift; for if through the offence ••f one, many be dead, much more the grace of God, and ••he gift by grace, which is by one man Iesus Christ, hath abounded unto many.

The second member of the Comparison wherein they disagree, which is first briefly propounded, afterward more largely explained. The offence is not like the gift

of God, for that good which proceeds from God, is of Divine efficacy and virtue, therefore infinitely surpasses the evil which is from man: Wherefore if the offence of one man, i. e. Adam, could bring forth death to many that were naturally propagated from him; much more the infinite grace of God, and the free gift of one m••n Jesus Christ, who also is God, shall abundantly con∣vey life to them which are spiritually born of Christ. The sum of all is, Hee would have us know, that the grace of Christ is more potent to save, than the sin of Adam to destroy; and the gifts which are bestowed through the grace of God, are more excellent than those which A∣dam lost.

Vers. 16. And not as it was by one that sinned, so was the gift; for the judgement was by one to condemna∣tion, but the free gift is of many offences unto Iu∣stification.

The third branch of the Comparison, shewing the dissimilitude between the evil that entred only by Adam sinning, and the gift, which is by Jesus Christ; because the just judgement of God from one sin of Adam, pro∣ceeded to the just condemnation of himself, and of all, that by the Law of Nature were comprehended in his loyns: But grace, or the free gift of God, not only frees us from that one Original sin, but from a multitude of a∣ctual sins committed by every one, to a full justification from all sin. The sum of all is, condemnation is from one offence, but the gift of grace is an acquittal from all offences.

Vers. 17. For if by one mans offence death reigned by one, much more they which receive abundance of grace, and the gift of righteousness, shall reign in life by one, Iesus Christ.

The fourth branch of the Comparison, with a confir∣mation of the former, after this manner: If by one only sin of Adam, death entring, as a King, subdued mankind to it; much more being justified by Faith, receiving that abundant grace of God, and the gift of Righteousness, shall reign in life, by one, Jesus Christ; By how much the more excellent therefore the Kingdome of Life is (which makes its Subjects Kings, and companions with Christ in Life Eternal) than the Kingdome of death (which de∣stroyes all its subjects) by so much the gift of Christ (in respect to its efficacy) excells the offence of Adam.

Vers. 18. Therefore as by the offence of one, judgement came upon all men to condemnation; even so ly the righteousn••ss of one, the free gift came upon all men unto ••ustification of Life.

The fifth branch of the Comparison: As by the fall of Adam only, the guilt came upon all, (that sprang of Adam by a natural propagation) to their condemnation; so by the obedience of Christ only (wherein hee was obe∣dient to his Father unto the death) the satisfaction came, to justification of all men, which spring of Christ by a spiritual regeneration.

Vers. 19. For as by one mans disobedience many were made sinners; so by the obedience of one, shall many bee made righteous.

The sixth branch of the Comparison, illustrating and ••onfirming the former, after this manner: As by the disobedience of Adam only, it comes to pass, that many are accounted and dealt with in the judgement of God as sinners, because they are derived from him according to the flesh; so by the obedience of Christ only, many shall bee made righteous, that is, shall bee accounted as righte∣ous; to wit, all they that are in Christ by Faith, born of him after the Spirit: For equal it is, that the poyson of sin should not pierce deeper, or the sin of Adam spread further upon his Off-spring, than the virtue of Christs obedience upon his: And it is meer, that as one sin of A∣dam was imputed to his children, to condemnation and death; so the intire obedience of Christ only should bee imputed to his sons to Justification, and the obtaining of Eternal Life.

Vers. 20. Moreover, the Law entred, that the offence might abound; but where sin abounded, grace did much more abound.

21. That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life, by Iesus Christ our Lord.

Hee illustrates and concludes this whole comparison, by shewing the abundance of sin in those that are justifi∣ed, renders the grace of Christ more illustrious; and this hee does by answering an objection concerning the end and use of the published Law.

It may bee questioned, if death reigned by the Law of Nature, not written before Moses, what need was there of any written Law; and seeing righteousness comes not by the Law, as is said before, to what end was the Law?

Hee answers, by shewing a three-fold end of giving the Law.

First: The Law entred, that the offence might abound; i. e. The Law forbidding sin, and enjoyning righteous∣ness, in that space of time betwixt Adam and Christ, came in, that sin, (which was daily committed, and yet because of ignorance not acknowledged) might bee known to bee sin, and that the natural wickedness of men might appear, which occasions, that by how much the more the Law requires righteousness, by so much the more concupiscence is stirred up aga••nst the Law; and that by this, the sin which lyes hid in men might bee ma∣nifested, and known to abound.

But where] The second end, that from the abundance of sin in those that were to bee justified, the exceeding a∣bundant grace of Christ towards those that are justified might appear: seeing that where sin abounds in the con∣viction of men that are to bee justified, there the grace of Christ justifying is found to super-abound.

Even as] The third end, that the power of sin, (as a King) by the Law, might more clearly appear, shewing forth its condemning power, the power of the righteous∣ness of Christ (as a Superiour King) held forth in the Gospel, might bee more ••minent, prevailing, not only to the abolishing of the Kingdome of sin, but also to the conferring of Eternal Life upon those that are justified: Therefore by how much the more the force of sin (reign∣ing over men not justified) crowding them to the prison of Eternal death, might more clearly appear; by so much the more, the virtue, power, and excellency of the grace of Christ, overcoming and subduing sin, leading men powerfully unto Eternal Life, might more manifestly bee declared.

CHAP. VI.

THe third proof of the Doctrine of Iustification freely by Faith in Christ, in that it conduceth very much to the promoting of Sanctity and Holiness.

There are two PARTS of the Chapter: In the first hee shews, that by Faith in Christ, or the Doctrine concern∣ing the free ground of Iustification, several wayes promotes endeavours after Sanctification; to verse 12. In the other part, hee exhorts those that are justified to follow after holiness; to the end.

Vers. 1. What shall wee say then? Shall wee con∣tinue in sin, that grace may abound?

2. God forbid: how shall wee that are dead to sin, live any longer therein?

By answering an objection, which seems to arise from this Doctrine, hee sets down a confirmation of the Propo∣sition; That this Doctrine of Grace, or of Free Justifica∣tion, makes for the promoting of holiness. Some may say, Shall wee persevere in our sins, wee that are justified by Faith, that the grace of God may appear more abun∣dant, as this Doctrine of Free Justification, by the impu∣tation of the Righteousness of Christ, seems to intimate? Hee answers, by denying and rejecting: Far from us bee

such a thought. As if hee had said, They that are justifi∣ed by Faith, ought not to indulge themselves in any sin, but to endeavour after holiness: And this Proposition hee confirms by ten Arguments.

Argum. 1. Wee are dead unto sin, in as much as when wee gave up our names unto Christ, that wee might bee justified and sanctified by him, wee renounced sin, that wee might not have any more to do with it, than the dead have with the living. Therefore wee that are justified, ought not any longer to live in sin.

Vers. 3. Know you not, that so many of us as were baptized into Iesus Christ, were baptized into his death?

Argum. 2. Wee (as you know) which are freely justi∣fied by Faith in Christ, are also taken into the fellowship of his Death, by Baptism; by which Sacrament wee have bound our selves to die unto sin, and Christ hath bound himself unto us, to communicate the power of his Death, that wee might die unto sin. Therefore wee ought not to undulge our selves in our sins, but endeavour after holi∣ness.

Vers. 4. Therefore wee are buried with him by Baptism into death; that like as Christ was raised up from the dead by the glory of the Father, even so wee also should walk in newness of life.

Argum. 3. Our communion with Christ in his Death, is sealed to us in our Baptism, for the abolishing of the old Man of Sin, i. e. Not only that wee might bee bound to mortifie the old man, but also that wee might bee made certain concerning the mortifying and subduing of sin, by virtue of Christs Death. Therefore wee ought not to indulge our selves in sin, but endeavour the mortifying of it.

Argum. 4. As our communion with Christ in his Death is sealed to us in our Baptism, so also in his Resur∣rection; that as Christ was raised from the dead, to a blessed and immortal life, by the glory of the Father, who powerfully raised him; so should wee endeavour by Faith, applying the virtue of Christ, to arise from sin, and to walk in newness of life, to the glory of the Father powerfully renewing us. Therefore ought wee not to con∣tinue in sin, but follow after holiness.

Vers. 5. For if wee have been planted together in the likeness of his death, wee shall bee also in the like∣ness of his resurrection.

Argum. 5. Drawn from our spiritual and neerest union with Christ by Faith, which union is the ground of the communication of that virtue which flows from the Death and Resurrection of Christ; for by Faith wee are planted into Christ, as the Branch into the Vine, and this in∣grafting brings us into that conformity with the Death and Resurrection of Christ, that wee dying unto sin, Christ dying, and following after newness of life, Christ rising again, may bee clearly seen in a certain likeness to himself. Hence hee confirms his former Argument; when wee are planted together with Christ by Faith, wee are so neerly united to him, that there follows of ne∣cessity a conformity with him in his death, to the mortifi∣cation of sin, and in his resurrection, to newness of life. Therefore unless wee will acknowledge no union with him, and implanting into him, wee must renounce all sin, and endeavour after holiness.

Vers. 6. Knowing this, that our old man is crucified with him, that the body of sin might bee destroyed, that henceforth wee should not serve sin.

Argum. 6. From that judicial union which wee have with Christ crucified. The force of which Argument, that it may bee seen, four things are to bee maintained. 1. That Christ hanging upon the Cross as our Surety, su∣stained our persons before Gods Tribunal. 2. That hee under-went the punishment due to our corrupt nature, or the old man, so called, because the evil of nature in those that are regenerated waxeth old, and hastens to destruction. 3. That hee took upon him to slay the old man in us. 4. In that hee took upon him to represent our persons, wee are thereby obliged to labour after mor∣tification of sin by his Spirit, that after Justification wee should no longer serve sin. From hence the Argument, wee know, or believe that our old man is crucified ju∣dicially with Christ, to this end, that in us who are justi∣fied by Faith, might bee weakned the body of death, (so that filthiness of habitual corruption, compacted, as it were, into one monstrous body, prepared with all its mem∣bers to actual sinning) that wee should no more, after wee are justified, serve sin. Therefore wee ought to endea∣vour the mortification of sin, unless wee will cast away the Faith of our judicial union with Christ, hanging upon the Cross.

Vers. 7. For hee that is dead, is freed from sin.

Argum. 7. From the fruit of this union with Christ dy∣ing on the Cross; whosoever is dead to his old Lord sin, is justified and freed from the yoke and dominion of sin, that hee might not serve it any longer, nor obey the com∣mands of it: You may assume, But wee are justified by Faith in Christ dying for sin upon the Cross, wee are dead to ••our old Master Sin, therefore wee are justified and freed from the yoke and dominion of sin, that wee should not any longer obey its commands; for what ser∣vice can sin further exact from us, whom Christ in his death upon the Cross hath slain, as it were?

Vers. 8. Now if wee bee dead with Christ, wee be∣lieve that wee shall also live with him.

Argum. 8. If wee die with Christ, i. e. are united to him dying, in his power endeavouring to mortifie sin, wee need not doubt but wee shall live a spiritual, new and heavenly life with him; therefore it behoves us to endea∣vour the mortifying of sin.

Vers. 9. Knowing that Christ being raised from the dead, dieth no more, death hath no more dominion over him.

Argum. 9. Confirming the former; Wee believe that Christ rose to an immortal life, neither is hee for ever hereafter lyable unto death, but alwayes living; hee both will, and is able to perpetuate in us a new life, that death may no more have dominion over us. Therefore as wee do not believe in vain, that by his power wee shall live a new and eternal life, so ought wee to labour, that the new life, to which wee have risen with Christ, may bee continued, not to suffer sin should any more prevail, or have dominion over us.

Vers. 10. For in that hee died, hee died unto sin once; but in that hee liveth, hee liveth unto God.

11. Likewise reckon yee also your selves to bee dead indeed unto sin, but alive unto God, through Iesus Christ our Lord.

Argum. 10. As Christ died but once to wash away and abolish sin, and rising from the dead, hee lives for ever to the glory of God; so you that are justified, by argu∣ments of Faith gather, and reckon your selves in the death of Christ to bee once dead, nor to bee obliged to dye for sin any more; that yee were once dead by the dethrone∣ing of sin, neither are yee bound to serve sin any longer; that yee were once dead to the destroying of sin, nor can yee bee destitute of the strength of Christ to mortifie sin, but in his resurrection yee are bound to live unto God, or the glory of God, and that yee might so live, yee have strength and help enough by Jesus Christ our Lord. Therefore the Doctrine of free Justification by Faith, is so far from opening a door of liberty to sin, that on the contrary, nothing is more effectual and conducible to the promoting of Sanctity and Holiness.

Second Part.

Vers. 12. Let not sin therefore reign in your mortal bo∣dies, that you should obey it in the lusts thereof.

The second part of the Chapter follows, wherein the Apostle infers, out of what went before, an exhortation to all that are justified by Faith, that they follow after

Holiness. The Proposition to bee proved is the same with the former, viz. They that are justified, ought not to continue in sin, but labour after Holiness. Hee produceth thirteen Arguments, whereof the three former are inclu∣ded in the following Exhortation.

The branches of this Exhortation are three, and the Arguments as many, couched in the Exhortation, to the confirming of the Proposition.

The first branch of the Exhortation is, that they would not obey sin, by indulging the sinful lusts of the body.

Argum. 1. The first Argument is this; To obey the sinful lusts of the body, is to suffer in your mortal body the reign of sin, or of the Devil, from whence yee are freed, which they that are justified should tremble at. Therefore being now justified, you ought not to follow af∣ter sin, but holiness.

Vers. 13. Neither yeeld you your members as instru∣ments of unrighteousness unto sin, but yeeld your selves unto God, as those that are alive from the dead, and your members as instruments of righteous∣ness unto God.

The second branch of the Exhortation is, that they would not fight for this Tyrant, viz. sin, making use of the faculties of their souls or bodies as servants to con∣tend for it, wherein is the second Argument: To serve sin, is to yeeld the faculties of the Soul, and members of the body, as weapons of iniquity to fight for sin and the Devil against God, and our own Salvation, which all that are justified ought to abhor. Therefore they that are justified, ought not to serve sin.

Yeeld] The third member of the Exhortation, that they would yeeld themselves Souldiers and Servants unto God, who hath freed them from death, wherein is the third Argument. God hath called you back from death in sin, and Eternal Perdition, unto Life, that you might bee Servants unto righteousness, and might contend for God against his enemies; therefore ought you to labour after Holiness.

Vers. 14. For sin shall not have dominion over you; for yee arae not under the Law, but under Grace.

Argum. 4. If you contend and fight against sin, the Tyrant shall not recover his dominion over you, which hee hath lost, neither shall sin reign over you, but you shall become Conquerours through Christ; therefore ought you to labour after Holiness.

For you are not] Argum. 5. Confirming the former, you are not under the Law, under the Covenant of works, wherein the Commandment exacted strict obedience, but affords no strength to assist in our obedience; but you are under Grace, or the Covenant of Grace, wherein the Grace of God, with the Command, confers life to Be∣lievers, and strength to obey; therefore certain of the victory against sin, yee ought to endeavour after Holi∣ness.

Vers. 15. What? then shall wee sin, because wee are not under the Law, but under grace? God forbid.

Hee repeats and rejects the absurd objection of Liber∣tines, who take occasion from the grace of God to sin more freely, when the contrary follows, viz. because wee are under grace, therefore wee ought not to indulge to our selves a liberty of sinning.

Vers. 16. Know you not, that to whom you yeeld your selves servants to obey, his servants yee are to whom yee obey, whether of sin unto death, or of obedience unto righteousness?

Argum. 6. Serving by the way to confute the objecti∣on; seeing there is a necessity that you bee servants to him whom you obey, and that you receive a reward pro∣portionable to your work, whether you obey sin, or the Divine Commands, unless you will bee accounted the servants of sin, and will receive the reward of eternal death, it behoves you to beware that you indulge not your selves in sin, and if you will bee accounted the Servants of God, that you may bee pronounced Righteous, and Heirs of Life, of necessity you must labour after Holi∣ness.

Vers. 17. But God bee thanked that yee were the ser∣vants of sin: but yee have obeyed from the heart that form of doctrine which was delivered to you.

Argum. 7. By the grace of God, the time of your bondage is past, in which you were servants to sin, before your regeneration, and now converted, you have begun to yeeld sincere obedience to the Gospel, the impression whereof you have received as from a print: Therefore to return to the service of sin, or to depart from the sound Doctrine, is unworthy, but it behoves you to per∣severe in your obedience to the Doctrine into which you were delivered.

Vers. 18. Being then made free from sin, yee became the servants of righteousness.

Argum. 8. Being now freed from sin, by the Omnipo∣tent Arm of God, yee are servants of righteousness to holiness: Therefore by the Law of servitude, being ser∣vants to righteousness, yee are bound to become servants also unto holiness.

Vers. 19. I speak after the manner of men, because of the infirmity of your flesh: for as yee have yeelded your members servants to uncleanness, and to iniqui∣ty, unto iniquity; even so now yeeld your members servants to righteousness, unto holiness.

After his excuse of his homely similitude, which in many things holds no proportion with these spiritual things, yet notwithstanding the Holy Ghost is pleased to use, because of the infirmity of the Romans, for the sake of those that were carnal, which could not so easily apprehend an higher, or more spiritual way of speaking: Hee repeats the exhortation, and addeth:

Argum. 9. You have sometimes yeelded your members unto uncleanness, and have been altogether servants to unrighteousness; therefore now 'tis fitting, that with e∣qual industry at least, you yeeld your members servants unto righteousness, and to holiness, not to bee less studi∣ous of doing well, than heretofore you have been of sin∣ning, and doing ill.

Vers. 20. For when yee were the servants of sin, yee were free from righteousness.

Argum. 10. Confirming the former: When you were servants of sin, yee were free from righteousness, for you were not at all servants unto righteousness: Therefore now 'tis equal, seeing you are the servants of righteous∣ness, that you should bee free from sin, and not at all servants unto it.

Vers. 21. What fruit had you then in those things, whereof yee are now ashamed? for the end of those things is death.

Argum. 11. You have gained no other fruit for your former sinful course of life, but shame, which is now up∣on you, nor could you expect any other fruit for the fu∣ture but eternal death, which is the end of sin; There∣fore it behoves you to beware that you serve sin no lon∣ger.

Vers. 22. But now being made free from sin, and be∣come servants to God, yee have your fruit unto ho∣liness, and the end everlasting life.

Arg. 12. After you gained your liberty from the bon∣dage of sin, you became servants unto God, and have your fruit unto holiness, encreasing and abounding dai∣ly therein, at length you shall obtain eternal life; there∣fore ought you diligently to follow after holiness.

Vers. 23. For the wages of sin is death; but the gift of God is eternal life, through Iesus Christ our Lord.

Arg. 13. Confirming those which went before, after this manner; Whatsoever hath hitherto been spoken in this Argument, is sufficient and firm; for it is decreed by a Divine Sentence, to render a reward to sinners accord∣ing to their deserts, which is eternal death; and to be∣stow

life eternal, with Justification and Sanctification, which are chained to eternal life, not of debt, but freely of his grace, and that no way but in our Lord Jesus Christ: Therefore ought wee not to continue in sin, lest wee perish, but with Faith in Christ wee must joyn the practice of holiness, which holiness with eternal life, God will freely give to those that believe in Christ, and follow after holiness, as it is largely proved before.

CHAP. VII.

IN the former Chap. hee exhorts those that are justified by Faith, to Holiness; and because they who most follow after Holiness, are most sensible, and lament the power of sin dwelling in them, not yet extinguished: There∣fore for the sake of these ariseth the fourth Confirmati∣on of the Doctrine of Free Iustification by Faith in Christ, in that it yeelds consolation to the afflicted con∣sciences of the Saints, by reason of their imperfect o∣bedience to the Law, and the reliques of sin that dwell in them.

There are three parts of the Chapter; in the first, that they who are justified should take comfort against their imperf••ct obedience to the Law, hee handles the free∣dome of justified persons from the Covenant of Works, and their interest in the Covenant of Grace, which is the first place of Consolation, to ver. 7. The second contains an Apology for the Holiness of the Law, two objections against the Law being answered, to verse 14. In the third, is contained the second place of Con∣solation, wherein from the Doctrine of Iustification by Fait•• in Christ, the Apostle propounds the wrestling which hee had with the remnants of sin, and the victory which hee gained, that by his example and experience, troubled consciences might take comfort.

The first Part.

Vers. 1. Know yee not, Brethren, (for I speak to them that know the Law) how that the Law hath domi∣nion over a man, as long as hee liveth.

2. For the Woman which hath an Husband, is bound by the Law to her Husband, so long as hee liveth: but if the Husband bee dead, shee is loosed from the Law of her Husband.

3. So then, if while her Husband liveth, shee bee mar∣ried to another man, shee shall bee called an adul∣teress: but if her Husband bee dead, shee is free from that Law, so that shee is no adulteress, though shee bee married to another man.

As to the first part, taking a comparison from Marri∣age, hee shews that the Justified which are delivered from the conjugal Covenant of the Law, and Espoused by a new Covenant of Grace, to a new Husband Christ, should bring forth the fruits of holiness, in new obedi∣ence to the Law, to the glory of our new Husband, Christ.

In the three first verses hee propounds the protasis of the comparison, after this manner: As no Law hath do∣minion over the dead (as yee know) but only over them that are alive, ver. 1. and particularly the Law of Marri∣age is dissolved, the one being dead, so that the Wife, (the Husband being dead) without adultery may marry another, ver. 2, & 3. so you, &c. as it shall appear by and by.

Vers. 4. Wherefore my Brethren, yee also are become dead to the Law by the Body of Christ, that yee should bee married to another, even to him who is raised from the dead, that wee should bring forth fruit unto God.

The Apodosis of the comparison, to this manner; So you that were espoused formerly to the Law by a Covenant of Works, Christ being dead for you, that hee might satisfie the Law, Justice, and the Cove∣nant of Works in our name, you are judicially dead to the Law, in the body of Christ (for the Law, or Co∣venant of Works hath slain Christ, and you in him) and by consequence you are delivered from the matrimo∣nial Covenant of the Law; so that without the breach of Justice you may enter into a new Covenant of Grace, with Christ, being raised from the dead. To this end hee shews, that the purpose of marriage being disannul∣led, betwixt the Law of Works and us, not that wee should live as wee list, but being raised from a state of death, by the Resurrection of Christ, that wee should bee espoused to another Husband, viz. to him which is rai∣sed from the dead, i. e. to Christ, who rose from the dead, and hath raised us with himself to newness of life, and hath espoused us to himself, according to the Covenant of Grace, that being married unto Christ, wee might bring forth fruits of obedience to the glory of God.

There are five Arguments of consolation to the Justi∣fied, who bewail the imperfection of their own obedi∣ence.

Become dead] Argum. 1. You are freed from the Co∣venant of Works, which admits no obedience besides what is perfect, and every way compleat: Therefore all you that are Justified have consolation, which bewail the imperfection of your new obedience.

Of another] Argum 2. You are now married to ano∣ther Husband, viz. to Christ, who is raised from the dead, who when hee could answer the imperfections of your obedience, and (according to the Covenant of Grace) render your begun obedience acceptable unto God, hee took it upon himself: You have this consolation that mourn over the imperfections of your new obedi∣ence.

Fruit] Argum. 3. Ye•• are married unto Christ, which is raised from the dead, that you may not abide unfruit∣ful, but may bring forth fruit to the glory of God: There∣fore take yee comfort, who bewail your imperfect obe∣dience.

Vers. 5. For when wee were in the flesh, the motions of sins which were by the Law, did work in our members to bring forth fruit unto death.

Argum. 4. Confirming the former, from the change of our condition, while wee were unregenerate (and by consequence under a Law-Covenant) evil affections by the holy Law of God were stirred up, and put forth themselves powerfully in our members, and all our fa∣culties both of soul and body, to the production of the deadly fruit of actual sin: Therefore it will follow, when wee are now regenerated, and under the Covenant of Grace, holy desires stirred up by the New Covenant, powerfully shew forth themselves in our members, to the bringing forth the fruit of good works unto God, that wee might not abide unfruitful. Which is no small consolation; for if wee by Faith would lay hold upon the Covenant of Grace, and would stir up our souls by the promises thereof applyed unto us, there is no doubt but wee should more plentifully bring forth good works; That is it which Christ saith, Joh. 15.5. I am the vine, yee are the branches, hee that abides in mee, and I in him, hee brings forth much fruit: for without mee you can do no∣thing.

Vers. 6. But now wee are delivered from the Law, that being dead wherein wee were held, that wee should serve in newness of spirit, and not in the old∣ness of the letter.

Argum. 5. Opening and confirming the former, from the end of our changed condition, Now, to wit, after Ju∣stification, through the Grace of Christ wee are freed from the Law-Covenant (that Covenant being dead in which wee were held, or wee being dead in Christ, in whom wee were contained judicially) to that very end, that wee should serve God, by the power of the Holy Ghost, bestowing new strength upon us, by bringing forth new and spiritual fruit, not superficial and hypocri∣tical, which the letter of the old legal Covenant (now

abolished) at the most, brought forth: Therefore God will not fail of his end, but will cause those that are justified, bewailing their imperfect obedience, to bring forth much fruit in the newness of the letter, for the fruits which are brought forth by virtue of the Covenant of Grace, are truly new, and arise from the regenerating Spirit, furnishing us with new strength forthwith to good works; But the fruits which are brought forth by virtue of the Covenant of Works, either are open rebel∣lion of corrupt Nature against Gods Law, or counterfeit obedience onely in the outward performance; such as the fruits of the Pharisees are, who in the letter, that is, the outward shew, and formality obeyed, without any reno∣vation of the heart.

The second Part.

Verse 7. What shall wee say then? Is the Law sin? God forbid. Nay, I had not known sin, but by the Law: For I had not known lust, except the Law had said, Thou shalt not covet.

The second part of the Chapter, containing an Apolo∣gy for the holiness of the Law, in answering two Ob∣jections, arising out of what was said before. The first Objection; seeing that evil and sinful motions are excited by the Law, as was said, the Law seems to bee sin, or the cause of sin.

Hee answers by way of negation; farre bee it from us to entertain any such thought; hee gives three Reasons of his negation, illustrated by his own experience, where∣in hee pleads for the Law.

The first Reason, Because the Law discovers sin, and manifests the evil that is in it, which hee confirms by his own experience, who had not known that lust which lurked in his heart to bee sin, had hee not seen it forbid∣den by the Law: Therefore the Law is holy.

Vers. 8. But sin taking occasion by the Commandement, wrought in mee all manner of concupiscence; for without the Law sin was dead.

Reason 2. Because the sin that dwells in us, or the ha∣bitual pravity of our nature, is the cause of actual sins; but the Law is not the cause, but the occasion to sin, not given, but taken. For sin that dwells in us (saith hee) or the evil of nature, taking occasion from the Law for∣bidding lust, so much the more is inflamed and excited; And indeavouring after what was forbidden, begat in mee all manner of concupiscence, and evil motions a∣gainst the Law.

For without the Law] Which hee confirms by a sign, Because the Law not being known, sin lies hid, and is as dead, but when the Law comes, it is stirred up, and ap∣pears; as filthiness is not seen in the absence of the Sun, but that arising, it appears and stinks, not by the Suns fault, but by its own: Therefore the Law is holy.

Vers. 9. For I was alive without the Law once, but when the Commandement came, sin revived, and I died.

By his own experience hee further explains the matter, shewing, that formerly when hee was a Pharisee and un∣regenerate, in his own opinion hee was alive, that is, very just, and in no wise guilty of eternal death; but when his eies were opened by the grace of God, the true sense of the Law was unfolded, then hee understood the force of sin, and that hee was guilty of eternal death.

Vers. 10. And the Commandement which was ordain∣ed to life, I found to bee unto death.

From this experience hee saith that hee learned two things; First, That the end of the command, and the ef∣fect was good in it self, because the command is good in it self, and by it self ordained to life, if men obeyed it: The other, that the effect of the Law by accident was death, so farre as it threatned death to the sinner, and urges him from justice with the sentence of death.

Vers. 11. For sin taking occasion by the Commandement, deceived mee, and by it slew mee.

12. Wherefore the Law is holy, and the Com∣mandement holy, and just, and good.

The third Reason, in defence of the Law; The sin that dwells in us, is the cause of death, onely taking oc∣casion from the Law, or the command, as hee had learn∣ed by experience: for sin (while hee thought of what was forbidden in the Law) invited and inticed him to forbidden things, and polluted him, and so by the Com∣mand made him more and more obnoxious to death: Therefore the Law is altogether holy; and particularly that which forbids Concupiscence, is holy, just and good, because it is given by an holy God, according to equity, and for our profit.

Vers. 13. Was that then which is good made death un••o mee? God forbid. But sin, that it might ap∣pear sin, working death in mee by that which is good, that sin by the Commandement might become exceed∣ing sinful.

The second Objection; Some might say, Therefore hath that which is good been the cause of death? Hee answers, by rejecting the reproach; for the occasion is to bee distinguished from the cause, and the use of a thing from the abuse of it. Hee therefore acquits the Law, and casts all the blame upon the sin that dwells in us. Truly (saith hee) it is not the Law, but sin that dwells in mee, which is the cause of death, and discovers it self to bee sin, so farre forth as it is stirred up in mee, and kindled by the good Law of God, it enkindles rebellious motions to the Law of God, and so much the more upon this ac∣count doth it cause death, that so sin in mee, by the Com∣mand might appear above measure sinful. Which is spoken most seasonably, to stop the mouths of all, who otherwise would deny inborn concupiscence (now natural to all) to be sin, was it not found to bee the cause of actual sins and death; and this defence hee makes for the Law.

The third Part.

Vers. 14. For wee know that the Law is spiritual, but I am carnal, sold under sin.

The third part of the Chapter, wherein is set down the second head of comfort, to those who bewail the imper∣fection of their obedience to the Law, from the Apostles example, wrastling with the same evil, and getting the victory, by the favour and benefit of free justification, as appears from vers. the last. This is the force of the Ar∣gument; I bewailing in my self the power of sin, wrastle against it, taking comfort, from justification by faith in Christ: Therefore you holy Champions take comfort in your wrastling and conflict.

In the conflict of the Apostle appears a threefold diffi∣culty, and a threefold victory in the retreat; in all which are mixed some Arguments of comfort, drawn from the Apostles experience: The first difficulty arises from a threefold contention; The first is of the Law and him∣self; I (saith hee) with the rest of beleevers, acknow∣ledge the Law to bee spiritual, which wholly favour•• the holiness of the Spirit of God; and is wholly referred to a spiritual course of life; But when I look upon my self, and compare the imperfection of my obedience with the spiritualness of the Law; I am compelled (in respect to the Old Man in mee not yet mortified) to acknowledge my self carnal, and as a slave sold to subjection under sin, out of whose bonds I cannot deliver my self, but I am carryed away whither I would not.

Vers. 15. For that which I do, I allow not: for what I would, that do I not; but what I hate, that I do.

Hee proves what hee hath said, and shews the second contest betwixt his actions, and his judgement renewed. That which I do, I do not approve, viz. when I exa∣mine my actions to the perfect Rule of the Law, I am forced not to approve, but condemn many things in my actions.

The third disagreement hee shews to bee betwixt his

actions, and his will renewed; I do not that good which I would (saith hee) hindered by the body of death in mee; and that evil which I hate, that I do, failing of the Rule, where I would not; for I would perform per∣fect obedience to the Law of God, but I fall short, and in many things I offend.

Vers. 16. If then I do that which I would not, I con∣sent unto the Law, that it is good.

The first difficulty you have seen, the victory follows, and three Arguments of Consolation, whereby the Apostle comforts himself, and the rest of his fellow-combatants.

Argum. 1. I my self, am in the number of those, who bewail their imperfect holiness, and finde the same conflict in my self as they do, from the imperfection of my obedience: Therefore they have Consolation, that mourn over the imperfection of their holiness, seeing they suffer nothing different from other Saints, nay, not from the Apostles themselves.

I consent] Argum. 2. Of Consolation; Because from this con••••ict it appears, that sanctification is begun in him that wrastles, and a consent to the Law of God, that it is holy and good; for if I do what I wo••ld not, then I assent to the Law of God, that it is good: and the same sign of their sanctification have all those that bewail the im∣perfection of their obedience.

Vers. 7. Now then it is no more I that do it, but sin that dwelleth in mee.

Argum. 3. Of Comfort; Because to him that laments his imperfection, and disallows it, that evil shall not bee imput••d (which is also to bee understood of all the o∣ther holy Combatants) but to sin dwelling in him: Be∣cause God esteems those that weep over the evil of their nature, from their better part, viz. that which is renew∣ed, which doth, and shall prevail in the mortification and abolition of sin that dwells in us; from which re∣newed part hee is called the Christian Champion; It is no more I (saith hee) but sin that dwells in mee.

Vers. 18. For I know, that in mee (that is in my flesh) dwelleth no good thing; for to will is present with mee; but how to perform that which is good, I finde not.

The other difficulty or sharp contest, consisting in a threefold conflict. First, Betwixt himself and the Old Man, or that part which was not yet renewed, and him∣self, the New Man, or the renewed part; and here hee himself renewed, condemns himself unrenewed, as void of any good, and a fit receptacle for all evil. I know (saith hee) that there doth not dwell in mee, that is in my flesh (or corrupt and unrenewed nature, which I re∣ceive from my carnal Generation) any spiritual good thing, whereby I may please God.

Hee proves what hee said, and propounds the second conflict, betwixt his will renewed, and the weakness of his flesh, or his perverse nature, hindring that the holy motions, stirred up by the Spirit, were not brought into act and performed.

Vers. 19. For the good that I would, I do not, but the evil which I would not, that I do.

The third conflict, betwixt the regenerated Will and the Flesh, or the Old Man, not onely hindring the exe∣cution of the Will renewed, but also producing evil effects, contrary to the renewed Will. Some may won∣der what hee means, when hee speaks of the commission of evil; seeing wee all know from the Scriptures, how holily and unblameably our Apostle behaved himself in all things, after his conversion. But it will bee no won∣der, when wee consider, that, by reason of the abundant measure of holiness, which was bestowed upon him, hee could not behold those rebellious motions of his nature, but hee would accuse himself of the omission of good, and the commission of evil; for hee took notice of those motions, either hindring him from performing all the parts of his duty towards God and men, which hee strict∣ly desired to do; or polluting some way or other all his actions in the sight of God: What wonder therefore, if after this manner, hee set out himself as a great sin∣ner?

Vers. 20. Now if I do that I would not, it is no more I that do it, but sin that dwelleth in mee.

The Conquest follows, after this sharp conflict, repeating the consolations of himself, and the rest of the Saints, That the sin committed would not bee impu∣ted to him, bewailing this his imperfection; but to the corruption of his nature, or his habitual corruption in∣dwelling, designed to destruction and abolition: And because hee conflicted with sin, therefore is hee denomi∣nated from the better and renewed part, as above, vers. 17. and not from the worser part.

Verse. 21. I finde then a Law, that when I would do good, evil is present with mee.

The third sharp Conflict follows, consisting of a three-fold contention: The first is betwixt himself regene∣rated, endeavouring after holiness; and an evil inclination cleaving unto him, and impelling him with a kind of ne∣cessity, and as it were by a Law inciting and pro∣voking to evil.

Vers. 22. For I delight in the Law of God, after the inward man.

23. But I see another Law in my members, warring against the Law of my mind, and bringing mee in∣to captivity to the Law of sin, which is in my mem∣bers.

The second Contention is betwixt the inner spiritu∣al man, renewed with his affections, and the Law of God, on the one part; and the outward or Old Man not renewed, furnished with his instruments and faculties, with his rebellious motions, on the other side; Against the Law of God, and the Law or inclination of his re∣newed mind, fighting, and sometimes prevailing, and making him captive to the evil disposition of his na∣ture. This is the fight, whereof hee speaks, Gal. 5.17. The flesh lusteth against the spirit, and the spirit against the flesh, and these are contrary, that you cannot do the things which you would. Which wrastling onely they understand, that feel it within them, and the force of sin some way or other polluting their most holy actions, all their life long.

Vers. 24. O wretched man that I am, who shall deli∣ver mee from the body of this death?

The third Contention is betwixt evil Concupiscence, and the holy servant of God, lying prostrate under the oppression of the conquering perverseness of his nature, or this body of death, groaning, lamenting, and crying out to God for deliverance.

Vers. 25. I thank God through Jesus Christ our Lord.

After this feirce combate follows the victory, and Comfort by faith in Christ justifying, together with his thanksgiving to God his deliverer, who hath provided comfort in his Son, not for those that continue in sin, but which bewail their sins and imperfections.

Vers. 25. — So then, with the mind I my self serve the Law of God: but with the flesh, the Law of sin.

At length with a composed mind, after his being affe∣cted with sorrow for sin dwelling in him, and with joy, because of his hoped-for liberty by Christ, the Apostle at length propounds himself a fellow-souldier with other Saints, in this holy war, against the remainder of sin. After this manner; I therefore an Apostle (that for com∣fort to those who bewail their sins, I may briefly recollect what I have spoken of my self) I profess that I have not attained to that measure of Sanctity, after which I a∣spire: But together with the rest of the Saints mourning and conflicting, under the hope of freedome I go for∣ward; and as if I was divided from my self, the spirit and the flesh wrastling in me: with my mind, or my spi∣ritual part, delightfully I serve the Law of God; but with

my flesh, or my unregenerate part, I am as a Captive to the Law of sin, or the prevalency of corrupt nature.

CHAP. VIII.

THe fift Confirmation of Justification by Faith is this, That this way of Iustifying, affords solid con∣solation, not only against all evil to bee dreaded after this life, but also against all troubles and afflictions to which the children of God are lyable in this life.

There are three parts of the Chapter. The first is to com∣fort those that are Iustified, against the fear of Condem∣nation, which might trouble those that bewail the im∣perfection of their Sanctification, and the reliques of sin. Which consolation hee appropriates to those that are justified, endeavouring after holiness, secluding those that are unregenerate, and delight in sin, to ver. 9. which hee applyes to the Romans, to ver. 12. and thus applyed, hee shews the use of it, to ver. 17. The second part contains the Consolations of the Iustified in respect to the calamities of this life, to which the godly are lyable, to ver. 31. The third part contains the triumph of those that are justified, over all their enemies, to the end.

Vers. 1. There is therefore now no condemnation to them which are in Christ Iesus, who walk not after the flesh, but after the spirit.

From what hath been spoken, hee infers consolation to those that are justified, against the fear of condemnati∣on; which the conscience of sin dwelling in us, may ea∣sily affright us with. There is no condemnation (saith hee) to those which by true Faith are ingrafted into Christ: And because many profess the Faith they have not, hee describes true Believers and justified persons from this property, that they do not indulge themselves in sin, neither do they willingly follow the guidance of the flesh and corrupt nature, but walk after the Com∣mands of God, and the motions of the Holy Ghost, in∣wardly perswading them, to direct the course of their life according to the Rule of the Word of God.

Vers. 2. For the Law of the Spirit of Life in Christ Iesus, hath made mee free from the Law of Sin and Death.

That this consolation belongs to them that are truly justified, and endeavour after holiness, hee proves by three Arguments.

Argum. 1. The Law of Faith, of Life, and the Spi∣rit in Christ, or the Covenant of Grace, hath freed eve∣ry Believer, and mee in particular, from the law of sin and death, or the Covenant of Works. Therefore to them that are justified, truly united unto Christ, there is no condemnation. For by the Law of the Spirit of Life in Christ Jesus, hee understands the Law of Faith, or the Covenant of Grace, because by Faith, or the Covenant of Grace, the Spirit is received, and communion with the Life of Christ. And by the Law of Sin and Death, hee understands the Law of Works, as Rom. 3.27. or the Covenant of Works, by which Law or Covenant convi∣ction of sin is made, and condemnation unto death of them that are guilty.

Vers. 3. For what the Law could not do in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin condemned sin in the flesh;

Argum. 2. Seeing the Law was found weak, to pro∣cure for us Justification, by reason of the infirmity of the flesh, or humane nature, now corrupted; not able to yeeld perfect obedience to the Law. God sending his Son in the flesh, of the same nature with us, and in all things like unto us (sin excepted) in the flesh of his Son cruci∣fied, condemned our sin, that satisfaction being made for us, it might bee abolished in us. Therefore sin in us that are justified, who are in Christ, cannot bee the cause of condemnation, and thus there is no condemnation to us.

Vers. 4. That the righteousness of the Law might bee fulfilled in us, who walk not after the flesh, but af∣ter the spirit.

Argum. 3. To this very end sin is condemned, in Christ that is condemned and dead for us, that wee being once dead and condemned in him, it might appear that the Law is satisfied; in us, I say, who follow not the lusts of the flesh, but the guidance of the Holy Ghost: Therefore now no condemnation remains us.

Vers. 5. For they that are after the flesh, do mind the things of the flesh: but they that are after the spirit, the things of the spirit.

Hee gives four reasons why hee makes this consolation peculiar to them that follow after holiness, secluding all that are unregenerate, and continue in sin. The first rea∣son, They that are carnal and unregenerate, savour and affect only those things that are carnal and wicked; but those that are regenerate, savour and affect spiritual things▪ Therefore its no wonder, that only they that follow after holiness, are admitted to the consolation of an immunity from condemnation; and they which are carnal are ex∣cluded.

Vers. 6. For to bee carnally minded, is death: but to bee spiritually minded, is life and peace.

Reason 2. The wisdome of carnal men, which is the Governour of their counsels and actions, and is carried on∣ly to those things, which please the flesh, whether in re∣spect to God, or eternal life, and so it inclines to death. But the wisdome of the spirit, or an habit directing the actions of regenerate men, is carried to those things which belong to spiritual life and peace: Therefore its no wonder, if only they that are regenerate, and spiritual, are exempted from condemnation, but not they that are car∣nal.

Vers. 7. Because the carnal mind is enmity against God: for it is not subject to the Law of God, nei∣ther indeed can bee.

Reason 3. Confirming the former; the wisdome of the flesh it self, the principal virtue of politick wits, is enmity against God, for it only seeks and cares for its own, reject∣ing God; neither is it subject to the Law of God, or can bee subject: for it cannot but subject to its own carnal ends, the Soul, Heaven, God, and all things; and pur∣sue after these so far as it thinks them conducible to car∣nal ends: Therefore its no wonder that carnal men are not freed from condemnation.

Vers. 8. So then, they that are in the flesh, cannot please God.

Reason 4. Whoever are unregenerate, in the state of corrupt nature, or the flesh, cannot please God, because they cannot but follow after those things which please them: Therefore no wonder they are not freed from con∣demnation.

Vers. 9. But yee are not in the flesh, but in the spirit, if so bee that the Spirit of God dwell in you. Now if a∣ny man have not the Spirit of Christ, hee is none of his.

Applying the character of justified persons out of the judgement of charity to the Romans, hee also applies to the same Romans, to whom hee writes, the consolation which arises from freedome from condemnation: hee prudently in the mean time bespeaks them, that they would not indulge hypocrisie in any; and hee gives four Reasons of this application.

The first Reason; You are not subject to the dom••nion of the flesh, you are not unregenerate, but in a spiritual condition, following the guidance of the Spirit: There∣fore there is no condemnation to you, or, which is the same, to you belongs the foresaid consolation.

Reas. 2. Confirming the former, the Spirit of God dwelling in you, framing your hearts and lives unto ho∣liness; for unless I should thus judge of you, I should

think you did not belong unto Christ; for hee that hath not the sanctifying Spirit of Christ, is not yet a living member of Christ: Therefore there is no condemnation unto you.

Vers. 10. And if Christ bee in you, the body is dead, because of sin; but the Spirit is Life, because of righteousness.

Reas. 3. Seeing that Christ is in you, though your bodie indeed, in respect to the remnants of sin, not to bee abolished, but by death, is destined to death, and shall certainly dye; Yet the Spirit of Regeneration, which is given to you, is eternal life it self in you, or be∣gun in your souls, because of the Righteousness of Christ imputed unto you: Therefore there is no condemnation unto you.

Vers. 11. But if the Spirit of him that raised up Jesus from the dead, dwell in you; hee that raised up Christ from the dead, shall also quicken your mortal bodies, by his Spirit that dwelleth in you.

Reas. 4. The Spirit of Christ dwelling in you, will never forsake his habitation, but will render you to him∣self a glorious and immortal receptacle; To which end, God will no less certainly and powerfully raise even your mortal bodies, to life immortal, as hee hath raised the body of Christ from the dead: Therefore to you there is no condemnation.

Vers. 12. Therefore, Brethren, wee are debtors, not to the fl••sh, to live after the flesh.

The Consolation which hee had applied to the Ro∣mans, from their immunity from condemnation, bee draws into use, exhorting them to the study of holiness, by which they should strengthen their consolation: The Arguments of his exhortation are six.

The first Argument; Wee are bound by all means to obey the Holy Ghost, continually minding us of our duty, both inwardly, and by the Word: But wee ••re no deb∣tors to the flesh, or to serve the lusts of our nature, because wee are nothing indebted to that, besides hatred, and all means of mortification: Therefore ought wee to follow after holiness.

Vers. 13. For if yee live after the flesh, yee shall dye, but if you through the Spirit do mortifie the deeds of the body, yee shall live.

Argum. 2. If you set up the lusts of the flesh, and cor∣rupt Nature for a Rule, that you may order your lives according to that, yee shall eternally dye: Therefore as you would not perish, follow after holiness.

Argum. 3. If you obey the Holy Ghost, using onely those means prescribed by it, and make use of that power communicated by the Spirit to you that beleeve in Christ, for the mortifying the corrupt affections and deeds of your bodies, without doubt you shall obtain Eternal Life through the grace of God: Therefore ought you to follow after holiness.

Vers. 14. For as many as are led by the Spirit of God, are the Sons of God.

Argum. 4. Confirming the former: All that follow the command, and guidance of the Holy Spirit, testifie themselves to bee the Children of God, by virtue of the regenerating Spirit: Therefore that you may prove your selves the Sons of God, obeying the Spirit of God, follow after holiness.

Vers. 15. For yee have not received the spirit of bon∣dage again to fear, but yee have received the spirit of adoption, whereby wee cry, Abba, Father.

Argum. 5. Further confirming that they are the Sons of God; Because after they fled to Christ, and embra∣ced the Covenant of Grace, being set free by Faith from the servile fear of condemnation (which the Spirit strikes all those with, who seek Life from the Covenant of Works) and are indued with the Spirit of Adoption: from hence the Argument, After yee have imbraced the Covenant of Grace, by Faith in Christ, a servile fear of Condemnation, according to the tenor of the Gospel, is no more given unto you; but the Spirit of Adoption, that you may most familiarly call upon God the Father, with the people of God, every one in his own tongue: Therefore you are both the Sons of God, and also it becomes you to behave your selves as the Sons of God, in following after holiness.

Vers. 16. The Spirit it self beareth witness with our spirit, that wee are the Children of God.

Argum. 6. The Spirit of God seals up in our hearts, and witnesses together with our spirits, or consciences, that wee are the Children of God: Wee are therefore bound, as it becomes the Sons of God, to follow after holiness.

The second Part.

Vers. 17. And if Children, then Heirs, Heirs of God, and Joynt-heirs with Christ; if so bee that wee suffer with him, that wee may bee also glorified together.

The second part of the Chapter, comprehends the con∣solations of justified persons by Faith, against the sharp∣ness of afflictions in this life.

Hee premises a Conclusion, drawn from what was said before, wherein hee proves that they who are justified by Faith, are not onely Heirs of God, and have right to all his good things, but also co-heirs with Christ, and brought by Adoption into communion with the onely begotten Son, and into the inheritance with him, being the Sons of God. This is the right of those that are justified, to the inheritance, which inheritance that they might bee brought into the possession of, hee subjoyns the condition of suffering with Christ. And this affords thirteen Ar∣guments of consolation.

The first Argument of Comfort. Communion with Christ in the Kingdome of Heaven, and the possession of the glorious inheritance, will follow our communion with him in his sufferings: Therefore let us comfort our selves in our afflictions.

Vers. 18. For I reckon, that the sufferings of this pre∣sent time, are not worthy to bee compared with the glory which shall bee revealed in us.

Argum. 2. This is no hard condition; because, casting up the account, I finde that whatever wee suffer in this life, for righteousness sake, is unworthy to bee compared with the glory that shall hereafter bee revealed, and at length bee bestowed upon us, whether wee respect the quality of the things, or the duration of time: There∣fore let us comfort our selves in our tribulations.

Vers. 19. For the earnest expectation of the Creature waiteth for the manifestation of the Sons of God.

Argum. 3. Figurately propounded; the whole frame of the world, in its kind, suffering together with us, su∣stains it self in the hope of the glory of God, to bee re∣vealed in the day of judgement, and very earnestly, as it were with the head stretched out, expects that wished-for time: Therefore wee also, with this hope ought to support our selves.

Vers. 20. For the Creature was made subject to vani∣ty, not willingly, but by reason of him who hath sub∣jected the same in hope.

Hee explicates this Argument, shewing first that crea∣ted things are subject to vanity, i. e. a corruptible condi∣tion, and to the abuse of the vainest men, who abuse the Creature to all manner of sin, and prostitute it to their service, to the fulfilling of their vainest lusts. Secondly, That the Creature is not subject to this vanity willingly, or of its natural propensity, or its natural use, to which it was created of God, but for the will and pleasure, or the judgement of God, which hath subjected the Crea∣ture to this curse, with sinful man (for whose sake the fabrick of the world was created;) whence,

Argum. 4. The Creatures are subject to vanity and misery, not for their own, but our fault, and they pa∣tiently endure it: Therefore much more wee, who are subject to miseries by our own fault, ought patiently to suffer afflictions under the hope of freedome.

Vers. 21. Because the Creature it self also shall bee delivered from the bondage of corruption, unto the glorious liberty of the Sons of God.

Argum. 5. There is hope of the Creatures, that they may bee freed from that servitude into a state propor∣tionable to the future glorious condition of the Sons of God: Therefore much more this freedome may bee ex∣pected by the Sons of God.

Vers. 22. For wee know that the whole Creation groan∣eth and travaileth in pain together until now.

Argum. 6. Wee know that the whole frame of the World, from the time that sin came into it, to this day, doth groan together, and travail together, that being freed from the burden of mans sin, it might bring forth into the eternal light of all the Sons of God, a perfect birth: Therefore unless wee would call this a vain instinct of nature, at the time appointed of God, a full freedome of the Sons of God is to bee expected.

Vers. 23. And not onely they, but our selves also which have the first fruit of the Spirit, even wee our selves groan within our selves, waiting for the adop∣tion, to wit, the redemption of the body.

Argum. 7. Not onely created things, but wee our selves, who have received peace and joy, the first fruits of the Spirit, the pledges and beginnings of eternal life, do groan, expecting a full manifestation of our adoption, in the resurrection of our bodies (by the power of redemp∣tion wrought by Christ) to bee freed from all evils: Therefore unless wee undervalue the first fruits of the harvest of eternal life, and the desires of the Spirit, wee ought to take consolation from the certainty of our free∣dome.

Vers. 24. For wee are saved by hope; but hope that is seen, is not hope: for what a man seeth, why doth hee yet hope for?

25. But if wee hope for that wee see not, then do wee with patience wait for it.

Argum. 8. From the nature of hope, which is said to save us, because it waits for the fulfilling of the promi∣ses to salvation. Saving Hope is given to us, which is a certain and patient expectation, not of visible and present things, but of good things to come: Therefore unless wee renounce saving hope in our afflictions, wee shall not want comfort, expecting the freedome that is promised from all our troubles.

Vers. 26. Likewise the Spirit also helpeth our infir∣mities: for wee know not what wee should pray for as wee ought; but the Spirit it self maketh interces∣sion for us, with groanings which cannot bee ut∣tered.

Argum. 9. Wee are not alone in our afflictions, but wee have the assistance of the holy Spirit our Comfor∣ter, who supports us labouring under infirmities, and in∣structs us how to pray, exciting in us groans, which can∣not bee uttered, being as an advocate for us with the Father: Therefore ought wee to take comfort in our af∣flictions.

Vers. 27. And hee that searcheth the hearts, knoweth what is the mind of the Spirit, because hee maketh intercession for the Saints, according to the will of God.

Argum. 10. With the prevention of an objection. Some might say, wee do not discern the feeling of those confused and indistinct groanings: The answer affords an Argument of Consolation: God which searcheth the hearts, well knows the meaning of the Spirit stirring up those groanings in us, accepts of them as agreeable to his will: Because hee stirs up in the Saints desires according to the Will of God, and after his own manner inter∣cedes: Therefore being certain that our prayers are heard, wee ought to take comfort in our afflictions.

Vers. 28. And wee know that all things work together for good to them that love God, to them who are the called according to his purpose.

Argum. 11. As all things, so afflictions work together for the good of them that are justified beleevers: There∣fore they may take comfort in the greatest afflictions. Hee describes persons justified, or beleevers. First, That they love God, as those who by faith have imbraced the mercy and good will of God in Christ, and cannot but love him from their hearts. Secondly, That they are ef∣fectually called, being by the Spirit in the Word moved, that they should obey the heavenly calling which invites sinners unto Christ. Thirdly, That they are called ac∣cording to his purpose, as the Elect of God, out of his meer good will, before all time, without any respect to their merits, or worth, and upon that ground they are called, that they might bee led to eternal life, to which they were predestinated.

Vers. 29. For whom hee did fore-know, hee also did predestinate to bee conformed to the Image of his Son, that hee might bee the first-born amongst many Bre∣thren.

Argum. 12. Confirming the former, by an indisso∣luble chain; God hath joyned in his decree of Election and predestination, a conformity (of those that are justi∣fied, and effectually called) to Christ in his likeness e∣very way, viz. of his Cross, of his holiness and happi∣ness, to this very end, that the glory of Christ might more appear, whilst hee the chieftain, as it becomes the first-born, is found amongst his Elect Brethren, as in an holy and patient enduring of afflictions, so in wear∣ing the Crown of Glory after the afflictions are past: Therefore they that are justified, ought to take comfort in their afflictions, while they behold how they make for their own good, and the glory of Christ.

Vers. 30. Moreover, whom hee did predestinate, them hee also called; and whom hee called, them hee also justified▪ and whom hee justified, them hee also glo∣rified.

Argum. 13. Effectual calling and justification, which in this life are granted to beleevers; the gifts of God (as the rings of an indissoluble chain) are so firmly joyned with Election and Predestination before all time, and with glorification after all time, so that hee which is cal∣led effectually and justified, may bee certain of his Pre∣destination to Eternal Life, and certain of his future glo∣rification with God, for ever. For whom hee hath prae∣destinated, them hee hath called, &c. Therefore they that are justified, have solid consolation, though af∣flicted in this life.

The third Part.

Vers. 31. What shall wee then say to these things? if God bee for us, who can bee against us?

The third part of the Chapter, containeth a sixfold triumph of those that are justified by Faith in Christ, over the enemies of their salvation.

To this boasting in God, hee premiseth an interroga∣tion, to shew the undoubted verity of the whole prece∣ding doctrine, which no man could justly contradict▪ what shall wee therefore say to these things? In answer to this, the triumph of all that are justified by Faith in Christ follows, amongst which the Apostle reckons him∣self, and in their names, as some leader, hee speaks in the singular number. The first triumph is, over all enemies together in one, by reason of the conjunction of those that are justified with God. If God bee for us, who shall bee against us? i. e. Seeing God is for us, about to fulfil in us his eternal purpose of sanctification, and glorifica∣tion, who, or men or Devils, may rise up against us, to hinder our salvation?

Vers. 32. Hee that spared not his own Son, but delive∣red him up for us all; how shall hee not with him also freely give us all things?

The second triumph, is concerning the want of some good necessary to salvation, leaning upon such great love of God towards us, that hee gave his Son to death for us;

After this manner, God who spared not his own Son (than whom hee hath nothing dearer) but gave him up to death for the salvation of all the Elect, cannot but give us his Son, and with him all other gifts, necessary to sal∣vation, and lastly salvation and glory it self; what there∣fore can bee wanting to us to salvation?

Vers. 33. Who shall lay any thing to the charge of Gods Elect? it is God that justifieth:

The third triumph, is over every accuser, the Devil, the World, our own conscience, leaning upon the absol∣ving sentence of God justifying us; Who shall lay any thing to the charge of those whom God hath elected? That is, none will do it, but in vain. It is God that justifies, i. e. from our sins, and from any action brought against us, hee absolves the Elect: Therefore in Christ wee triumph over all.

Vers. 34. Who is it that condemneth? it is Christ that died, yea rather that it is risen again, who is even at the right hand of God, who also maketh intercession for you.

The fourth triumph is, over every judge, or any one that shall assume that office, and shall undertake to con∣demn those that are justified. Seeing God hath justified us, who shall dare to condemn us? Seeing Christ is dead for us, yea as a Conquerour is risen from the dead, and ascended into Heaven, and there in glory intercedes for us, no condemnation is to bee feared by us, unless wee should say, that the death, resurrection, and ascension of Christ, his sitting in glory, and intercession is in vain, which is blasphemous: Therefore wee triumph in Christ.

Vers. 35. Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?

The fifth triumph is, over outward afflictions, whereof hee reckons up six kinds, wherein hee comprehends all ad∣versities, with which Christians in any kind, by the un∣thankful world, are used to bee persecuted for Righteous∣ness sake: Denying concerning all, that any enemy, by these evils, can hinder the fullest effect, and sweetest sense of divine love towards us, but that wee should at length partake of it.

Vers. 36. (As it is written, for thy sake wee are kil∣led all the day long, wee are accounted as sheep for the slaughter.)

Lest hee should seem to triumph over a feigned enemy, hee proves out of Psal. 44.22. That all the true servants of God, which then lived, were liable to all those mise∣ries, that they may apply to themselves the words of the Psalm, saying, For thy sake, O God! are wee killed all the day long, and are handled as if wee were sheep for the slaughter.

Vers. 37. Nay, in all these things wee are more than Conquerours, through him that loved us.

Hee follows his triumphing, declaring the excellency of the victory, which Christians in his time had over these evils, by the power of Christ: for they returned al∣waies from the battel more than Conquerours, neither wounded, nor wearied, suffering no loss, but more heal∣thy and strong, more holy and increased in every grace, even then when they seemed to the world to bee most o∣vercome, the glory of which triumph hee wholly ascribes to the love of Christ.

Vers. 38. For I am perswaded, that neither death, nor life, nor principalities, nor powers, nor Angels, nor things present, nor things to come,

39. Nor height, nor depth, nor any other Creature shall bee able to separate us from the love of God, which is in Christ Jesus our Lord.

The sixth and last act of triumph, is over unbeleef, and all doubtings, which might arise from any Creature, or, a∣ny present or future cause. By Life and Death hee under∣stands prosperity and adversity, by which wee might bee either allured or affrighted. By Angels hee understands good and evil spirits, if it was possible they should con∣cur to the separating of us from Christ. By Principalities and Powers, hee means the power of Kings, Emperours, Governours, Tyrants in the whole world. By things pre∣sent, and things to come, hee understands, all those oc∣currences which had already fallen out, or might before death come upon us. By height and depth, hee means the creatures placed above or below us. By any other Crea∣ture, any created thing, universally in the whole world, or any thing besides God that may seem terrible. Over all these, in a full confidence of Faith, hee triumphs, be∣cause of the powerful, and efficacious, certain and immutable love of God, whereby hee is pleased to promote us to Eternal Life; from the embracing of whose love, and a saving sense thereof, nothing shall e∣ver separate those that are justified by Faith in Christ. Whereof hee gives this reason, because the efficacy of Gods free love conveyed unto us, is founded in Christs infinite merit, and omnipotent power, whereby wee are kept through Faith unto salvation.

CHAP. IX.

THe sixth and last Confirmation remains, of free Ju∣stification by faith in Christ, and not of works, from EXPERIENCE; Partly of the rejected Israelites, who seeking after Righteousness by Works, did not at∣tain it, or were not justified at all; Partly of the be∣leeving GENTILES, who being destitute of works, are justified by faith in Christ, without the works of the Law, whence it follows; that justification by Faith in Christ, without the works of the Law, onely is true and solid.

Because hee saw this Argument liable to several cavils, hee is careful every way to fortifie it, and opens it in the three next Chapters.

There are three parts of the Chapter. In the first, four Objections are preve••••ed against the Doctrine of the A∣postle, touching the rejection of the Jews: In the an∣swering whereof, hee exactly handles the doctrine of Predestination, to vers. 24. In the second, hee proves out of the Scriptures, the rejection of the Jews, and the calling of the Elect, of the Jews and Gentiles, to vers. 30. In the third, to confirm the Doctrine of Justifica∣tion by Faith without works, hee produces the EXPE∣RIENCE of the Jews, who seeking for Righteousness by works, are not justified; and the EXPERIENCE of the beleeving Gentiles, who being destitute of the pretence of works, are justified by Faith in Christ.

Vers. 1. I say the truth in Christ, I lye not, my con∣science also bearing mee witness in the Holy Ghost,

In the first part of the Chapter, hee prevents those Ob∣jections, which might bee moved about the rejection of the Jews: The first Objection. Some might say, Paul, whatsoever thou shalt produce about the rejection of the Jews, seems to savour of that hatred wherewith thou ha∣test them. This Objection hee prevents, and rowles away the suspition, with seven Reasons.

The first Reason, I clear my self by an oath, that I speak the truth sincerely, without hatred or prejudice, as it becomes a man which is in Christ, acted and inspired by the Holy Ghost, in what hee speaks; which two wit∣nesses (of the truth I shall speak) I attest with my own conscience.

Vers. 2. That I have great heaviness, and continual sorrow in my heart.

Reas. 2. Because my conscience bears mee witness, and the Spirit of Christ, who searcheth the hearts, how sor∣rowful I am, and how much I am troubled for the re∣jection of my Nation.

Vers. 3. For I could wish that my self were accursed from Christ, for my Brethren, my Kinsmen according to the flesh.

Reason 3. Because so great is my love towards the Iews, that if it might bee, I would redeem their ruine, with the loss of my own salvation; and truly, I could wish to bee as an accursed thing, (separated from Christ) out of an eager desire of their salvation, and the glory of God, if by any means the Jews might bee saved, who are now separated from Christ. With so great zeal was hee carried out to the glory of God, and the salvation of so many thousand souls, that hee did not think his own salvation to bee compared with the salvation of so many Myriads.

Kinsmen] Reason 4. Because I am bound to love them as my Kinsmen, and Brethren according to the flesh, which I do from my soul.

Vers. 4. Who are Israelites, to whom pertaineth the a∣doption, and the glory, and the covenants, and the gi∣ving of the Law, and the service of God, and the pro∣mises.

Reason 5. Because I am bound to honour the people of the Iews, because of the priviledges wherewith God hath dignified them: Seven hee reckons up; whereof the first is, That the Israelites are pa••takers of the honor, which the Name of Israel (divinely imposed upon the Patri∣arch Iacob) brought with it. Secondly, the Adoption in∣to the people of God, before other Nations. Thirdly, the presence of the glory of God in the Ark, and other representations. Fourthly, that God had entred into Cove∣nant with them. Fiftly, that the Law was especially gi∣ven to them. Sixthly, that the Worship of God was set up amongst them. Seventhly, that to them in special the Promises were made.

Vers. 5. Whose are the Fathers, and of whom, as con∣cerning the flesh Christ came, who is over all, God blessed for ever. Amen.

Reason. 6. Because of their Progenitors, Abraham, I∣saac, and Iacob, I think it fitting to magnifie them.

Reason. 7. Because of this people, Christ was born, ac∣cording to the flesh, who in the unity of his person, is true man, and true God, blessed for evermore, and eter∣nally to bee celebrated, to whom wee all say, Amen. Which Lord whoever honors, cannot maliciously detract from that people, whereof according to the flesh, hee came. Therefore there is no reason that any man should suspect mee in those things which I speak of the rejection of my Nation, or shall say.

Vers. 6. Not as though the Word of God hath taken none effect, for they are not all Israel, which are of Israel.

The second objection; Some might say, But if the Iewes bee accursed from Christ, as thou teachest, the Word of God is of no effect, and the promise of Grace made to the Israelites is void, when God said to Abraham, I will bee thy God, and the God of thy Seed.

Hee answers, Although the Nation of the Jewes, for the most part is rejected, yet it cannot bee that the Word of God should fail, or the promise should bee void. The reasons of this answer are six.

The first reason, Not all that were born of Israel the Patriarch, according to the flesh, are true and elect Isra∣elites, or the elect people Israel, to whom the promise of Communion with God is made: Therefore although ma∣ny born of the Patriarch Israel, are rejected, it follows not, that the Word of God, or the Promise of God should fail, because it is fulfilled in the Elect.

Vers. 7. Neither because they are of the Seed of Abra∣ham, are they all children, but in Isaac shall thy Seed bee called.

Reason 2. Neither doeth it follow, because the Jews are the Seed of Abraham according to the flesh, therefore they are all children, or in a Scripture sense, that promi∣sed Seed: For so the Ishmaelites should bee reckoned the Seed of Abraham, contrary to the Scripture which re∣strains the right of sons to Isaac and his family, saying, In Isaac shall thy Seed bee called: Therefore although the Jews for the most part are rejected, it does not follow that the Promise should fail.

Vers. 8. That is, they which are the children of the flesh, these are not the children of God, but the chil∣dren of the Promise are counted for the Seed.

Reason 3. The children of the flesh are to bee distin∣guished from the elect children of God: For this God in∣tended, when Ishmael was secluded, hee called Isaac the Seed of Abraham, to wit, the children of the flesh of A∣braham, not that they were all the elect children of God▪ but only the children of the Promise (or those whom God out of his grace, did appoint to make children of the Faith of Abraham with Isaac,) were the children of God, and the Seed to whom the promise was made: Therefore although▪ the Jews are rejected, which are now alive for the most 〈◊〉〈◊〉, it does not follow that the pro∣mise is of no effect.

Vers. 9. For 〈◊〉〈◊〉 the word of promise, At this time will I 〈◊〉〈◊〉 Sarah shall have a son.

Reason 4. Confirming the former, The word of pro∣mise, (which is this, At the very same time will I come, and Sarah shall have a Son) The word of promise, I say, (shewing that Isaac, not by any priviledge after the flesh, but born by virtue of the Divine Promise) proves that the Blessing was given not to the Seed after the flesh, but to the elect Seed, raised up by grace: Therefore, although the Jews are rejected for the most part, it follows not that the promise is null, because there remain Elect, which are heirs of the Promise.

Vers. 10. And not only this, but when Rebecca also had conceived by one, even by our Father Isaac,

Reason 5. After this manner; not only the former examples shew that all the children are not the true Seed, to whom the promise is made, but also more clearly, the example of Rebecca, who conceived Twins of the same Isaac our Father, viz. Esau and Iacob, whereof one only was truly a son, to whom the Promise of the Blessing was made: Therefore it follows, that some Seed of Abra∣ham may bee rejected, and yet the Promise not bee void, but abide firm, and bee fulfilled in the Elect Seed.

Vers. 11. (For the children being not yet born, neither having done any good or evil, that the purpose of God according to Election might stand, not of works, but of him that calleth)

12. It was said unto her, The elder shall serve the younger.

Hee unfolds this difference of the Seed, or of the chu∣sing some, and rejecting others, from their causes, to wit, that it depends not upon works good or bad in the crea∣ture, but upon the meer good pleasure of God calling. For the children being not yet born, neither having done any good or evil, that the purpose of God according to E∣lection might stand, not of works, [or mans merits] but of him that calleth, or solely upon the Will of God that calls; It was answered to Rebecca, concerning her Twins, upon all accounts now equal, that it should bee, that the Blessing under the type of the Birth-right, or Dominion, should accrew to the younger, but the Curse; under the type of Servitude, to the elder. Hence,

Reason. 6. The purpose wherein God hath determined concerning every man, according to the Decree of Electi∣on, abides firm, not depending upon any of mans works, but upon the meer and most free pleasure of God, calling whom hee will, as from the answer given to Rebecca, it appears, touching the twins not yet born: Therefore these, or those Jews being cast off, the Promise of God might abide firm to the rest.

Vers. 13. As it is written, Jacob have I loved, but E∣sau have I hated.

Reason 7. Confirming and explaining the former; God loves some (of those which are every way alike) from e∣ternity, and in time makes his love appear: and some hee hates▪ and in time shews that hee hates them; as in the example of Iacob and Esau it appears, Malac. 1.2.

Therefore the Jews in part rejected, make not void the promise of God.

Vers. 14. What shall wee say then? is there unrighte∣ousness with God? God forbid.

Hence ariseth a third Objection, If God chuse and love some, every waies alike and equal, and hates others pas∣sing them by, what shall wee say? Is there not injustice (or unrighteousness) with God, who does not deal e∣qually with those that are in the same condition? The Apostle answers with abhorrence, God forbid.

Vers. 15. For hee saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion, on whom I will have compassion.

Hee gives an account of his denial, first in Election, then in Reprobation: from which grounds being granted, hee draws conclusions: The reason why there is no un∣righteousness in Election, is this: Because it is the most supream and free pleasure of God to exercise his mercy: hee hath free power to do what hee will with his own, as it appears out of the Word of the Lord to Moses, Exod. 33.19. Therefore there is no unrighteousness in God, seeing that in Election hee does with his mercy what hee will.

Vers. 16. So then, it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.

From hence hee draws a conclusion, to this sense, If the sole cause of shewing forth divine mercy and good∣ness, bee the most free pleasure of God, then the cause thereof is not in mans will, or pleasure, nor actions or good works, but alone in God: It is not of him that willeth, saith hee; Therefore it is not from mans free will. It is not of him that runneth, saith hee; Therefore it is not from humane indeavours and actions, that any one is loved, chosen, or obtains mercy and the blessing; and by consequent it solely depends upon God that shews mercy.

Vers. 17. For the Scripture saith unto Pharaoh, even for this same purpose have I raised thee up, that I might shew my power in thee, and that my Name might bee declared thoroughout all the earth.

In the second place hee gives an account of Reproba∣tion, why there is no unrighteousness in that, from the mo•••• holy end of Reprobation: Because Reprobation tends to the illustrating the glory of God, as it appears out of the Scriptures speaking of Pharaoh, whom God raised up for this very end, that his Name might bee glorified in him: Therefore there is no unrighteousness with God reprobating whom hee will.

Vers. 18. Therefore hath hee mercy, on whom hee will have mercy, and whom hee will, hee hardeneth.

Hence hee draws a Conclusion common both to Ele∣ction and Reprobation: That the cause of Reproba∣tion and Election is to bee sought onely in the most free and holy Will of God, who most freely, and without unrighteousness, hath mercy on whom hee will, and most freely without unrighteousness, after most holy wayes hardens whom hee will.

Vers. 19. Thou wilt say then unto mee, Why doth hee yet finde fault? for who hath resisted his will?

The fourth Objection, arising out of what went before, If God hardens whom hee will, then hee undeservedly reprehends those that are hardened in their sins; and by consequence, undeservedly punishes, because no man can resist his will.

Vers. 20. Nay but, O man! who art thou that thou repliest against God? shall the thing formed say to him that formed it; Why hast thou made mee thus?

The Apostle gives a fourfold answer to this Objection, Because in such disputations carnal and corrupt reason pleaseth it self. The first Answer is to the person of the Objector; Nay but, O man! who art thou that replyest against God? In which words hee shews two things; First, That this Objection is made by a corrupt man, who by nature is a lyar, and from his own free will a sin∣ner, whose conscience might stop his mouth, from speaking against God; Who art thou, O man!

The second is, That hee against whom the Objection is made, is God, whose waies to us are past finding out, yet alwaies holy, even then when the reasons of his Counsel least of all appear to us, who are of a short understanding: Who art thou that repliest against God?

The second Answer is from the absolute authority of God over his Creatures, in the words of Isaiah 45.9.110 unto him that striveth with his Maker, let the potsheard strive with the potsheards of the earth, shall the Clay say to him that ••ashioneth it, what makest thou? By which answer the Apostle shews this objection to bee contrary both to Scripture, and sound reason (because it intrencheth upon the absolute and unlimited right that God hath over the Creatures) and therefore the curse and woe is pronounced upon all that after this manner dispute against God,

Vers. 21. Hath not the Potter power over the Clay, of the same lump to make one Vessel to honour, and a∣nother unto dishonour?

The third Answer is propounded by way of compa∣rison of the power of God over men, with the power of men over other creatures, after this manner. As much power as man hath over any creature of God, so much hath God over man, whom hee hath created: But man hath power of the same mass of Clay, to make one Vessel to honour, another to dishonour, according as hee please: Therefore God may, of the mass of man-kind, fashion some to honour, others to dishonour, as hee please; and by consequence, unrighteousness is not to bee objected against God, in the matter of Election and Reprobation.

Vers. 22. What if God, willing to shew his wrath, and to make his power known, endured with much long-suffering the Vessels of wrath fitted to destru∣ction:

The fourth Answer, not onely freeing God from all unrighteousness in this his free choice of some, and the reprobation of the rest, but also shewing the wisdome, and exact justice, in this whole business, that neither the Re∣probate can complain of unrighteousness, nor the Elect glory in their merits. The force of the answer (by way of question) to touch the consciences of men the more sharply, is urged thus. What if God willing to shew his wrath, or his vindicative justice, and would make known his power, in the execution of his justice (which was most just) hee hath indured with much patience the vessels of wrath, by their own wickedness, fitted to destruction, be∣fore he would give up their deserved condemnation to exe∣cution? What is here I say, that common reason can re∣ply against God? what is here, which any man may not commend in this Counsel of God? Thus the matter was in the casting off the Jews, whom God rejected not from the grace of the Gospel, until they had refused the grace of Christ, and abused much gentleness and leni∣ty; which Righteousness, in the execution of the decree, frees God from all unrighteousness, in making the dif∣ference; seeing that hee executes no otherwise than hee hath decreed.

Vers. 23. And that ••ee might make known the riches of his glory on the Vessels of mercy, which hee had afore prepared unto glory?

A question yet depends, therefore wee must repeat, What if God, that hee might render the riches of his glo∣rious grace more illustrious, towards the Vessels of mercy whom hee hath prepared unto glory, will have his wrath and power manifested in the just destruction of the vessels of wrath? what is there in this decree that any one can blame, in the execution whereof there is so much Righ∣teousness, and wisdome, and goodness manifested?

The second Part.

Vers. 24. Even us whom hee hath called, not of the

Jewes onely, but also of the Gentiles.

The second part of the Chapter, wherein that hee might satisfie all, concerning the calling of the Gentiles, and the casting off the Iews, and strengthen the Faith of the Romans, that they might not bee offended with doubtful thoughts of Reprobation.

First, hee applies the Doctrine of Election to the Chri∣stian Jews and Gentiles, whose election and future glo∣rification God had made manifest by their effectual call∣ing to Faith in Christ.

Vers. 25. As hee saith also in Hosea, I will call them my people, which were not my people: and her beloved, which was not beloved.

26. And it shall come to pass, that in the place where it was said unto them, yee are not my people, there shall they bee called the children of the living God.

Secondly, hee proves the calling of the Gentiles to bee fore-told by the testimony of Hos. 2. ver. 23. after this manner; Those that were not my people, I will effectually call, or make them my people, and they that were not in∣dued with the gifts of my grace and love, shall partake of the same, Chap. 1.10. to this purpose; The Gospel was preached in Greece, Italy, and other places among the Gentiles, (where they lived that were alienated from the Covenant of God) that they might bee effectually called the children of the living God, or the Elect should bee converted to the true Worship of God.

Vers. 27. Esaias also cryeth concerning Israel, Though the number of the children of Israel bee as the sand of the Sea, a remnant shall bee saved.

28. For hee will finish the work, and cut it short in righteousness, because a short work will the Lord make upon the earth.

29. And as Esaias said before, Except the Lord of Sa∣baoth had left us a seed, wee had been as Sodomah, and been made like unto Gomorrah.

Thirdly, hee proves the rejection of the Jews to bee fore-told, by the testimony of Isai. 10.22. crying out on this manner; Although the people of Israel, according to the flesh, after the promise of God, should bee so multi∣plyed, that they might bee compared with the sand which is on the Sea shore, yet a remnant only, i. e. a very few▪ shall bee saved; but a multitude shall bee rejected, and perish, ver. 27. For God after much abuse of his lenity, will in short time end his controversie with that people, follow∣ing the exactness of Justice: because God determined quickly to execute and compleat his severity in casting off that people. And Chap. 1. ver. 9. the same Isaias fore∣told, Except the Lord of Hosts had left to the people of Israel a very small remnant, in which the promised bles∣sings should bee fulfilled, wee should have been wholly consumed and destroyed, as Sodom and Gomorrah.

The third Part.

Vers. 30. What shall wee say then? that the Gentiles which followed not after righteousness, have attained to righteousness, even the righteousness which is of Faith:

The third part of the Chapter, wherein the Apostle o∣pens this, as his scope to what went before, that the expe∣rience of Believers among the Gentiles, and of Justicia∣ries among the Jews, might confirm his former Doctrine of Justification by Faith, and not of Works. The first part of the experience touching the Gentiles, is this, The Gentiles (saith hee) which did not follow after the righ∣teousness of works, attained true righteousness, viz. that righteousness which is by Faith: Therefore that is the only ground of Justification, which is by Faith, and not of Works.

Vers. 31. But Israel, which followed after the law of righteousness, hath not attained to the law of righ∣teousness.

The other part of the experience, is of the unbelieving Jews; The Israelites (saith hee) followed after the law of righteousness, that they might bee justified according to that, but attained not that righteousness which is by works, because righteousness by the Law is impossible▪ Therefore Justification is not by Works, or according to the Law, but of Faith.

Vers. 32. Wherefore? because they sought it not by Faith, but as it were by the works of the Law; for they stumbled at that stumbling stone.

That hee might further make use of this experience, hee enquires after the cause, why the Jews that followed after the Law, did not attain to righteousness: By way of answer, hee assigns a threefold cause: The first is, because they did not seek after righteousness by Faith, which is the only ground of Justification.

Another cause, in as much as they sought after righte∣ousness by works, which way is impossible, not only be∣cause no man could perfectly observe the Law, but also because good works, which the followers after legal righteousness, without Faith perform, are not worthy the name of good works, they have only the shew of good works, and they that affect Justification thereby, fondly desire to bee justified, as it were by works, or a shew of good works. The third cause, because they knew not Christ, by reason of his humility, and the infirmity of his flesh, in whom they should believe, that they might bee justified, but despised him, and to their own destruction set themselves against him, stumbling at him, as at a stumbling stone.

Vers. 33. As it is written; Behold, I lay in Zion a stumbling stone, and rock of offence; and whosoe∣ver believeth on him shall not bee ashamed.

Both parts of this experience hee confirms from the Prophets prediction, Isai. 8.14. and 28.16. after this manner: Behold I will lay (saith God) Christ in the Church, whose beginning is out of Zion, a tryed stone, a rock of offence (as the incredulous Jews have experien∣ced) and whoever believeth in him, in the expectation of him, that is, in his righteousness and life eternal, hee shall not bee frustrated, as the believing Jews have found by experience: And thus the Apostle hath firmly proved that wee are justified by Faith.

CHAP. X.

HEE further prosecutes the argument of the Jewes temporal rejection; shewing this to bee the cause, in that the Jews foolishly and stubbornly rejected the righteousness of God in Christ.

There are two parts of the Chapter. In the first hee shews the folly of the Jews, to ver. 14. In the other, their stubbornness, to the end of the Chapter.

Vers. 1. Brethren, my hearts desire, and prayer to God for Israel is, that they might bee saved.

The Apostle being about to shew the just causes of the Jews rejection, hee prefaces, as before, from his good affection, lest any thing should bee thought to bee spoken by him, out of hatred.

Vers. 2. For I hear them Record, that they have a zeal of God, but not according to knowledge.

Hee shews their preposterous zeal for God to bee the cause of his affection, which zeal was worthy of humane commiseration, though it was not to bee commended, be∣cause it did not arise out of knowledge, but ignorance, therefore it was blind zeal, the zeal of fools.

Vers. 3. For they, being ignorant of Gods righteousness, and going about to establish their own righteousness, have not submitted themselves to the righteousness of God.

Hee proves the folly of the Romans, by six Arguments.

The first Argument. Out of ignorance of the righte∣ousness of God, imputed to us by Faith in Christ, they affected the inherent righteousness of their own works, and proudly rejected the righteousness of Christ offered

to them: Therefore they betrayed their folly.

Vers. 4. For Christ is the end of the Law for righteous∣ness to every one that believeth.

The second Argum. Christ is the end of the Law, for righteousness, to him that believes, i. e. the whole Law is therefore given, that men acknowledging their sins, manifested by the Law, might flee unto Christ, and might obtain righteousness by Faith: Therefore the Jews did foolishly, who making a shew of the Law, did not acknowledge Christ, which is the end of the Law.

Vers. 5. For Moses describeth the righteousness which is of the Law, that the man which doth those things shall live by them.

Argum. 3. The righteousness of the Law, or Works, as Moses testifies, confers life upon none, but those that perform all things that are commanded in the Law, which is impossible: Therefore the Jews foolishly affect∣ed such a kind of righteousness.

Vers. 6. But the righteousness which is of Faith, speak∣eth on this wise; Say not in thine heart, who shall ascend into heaven▪ that is, to bring Christ down from above.

7. Or who shall descend into the deep? that is, to bring Christ up again from the dead.

Argum. 4. The righteousness of Faith (as the same Moses witnesseth) forbids those that believe in God, from being troubled for those things, which are so diffi∣cult, or impossible, as to ascend into heaven, or to de∣scend into the deep: Because seeing Christ hath already overcome those difficulties, descending from heaven, and rising from the dead, to bee any further troubled, how to attain righteousness, life eternal, and freedome from death, is no less than to destroy the foundations of the Christian Religion, and to enquire how it was possi∣ble to descend from heaven, or rise again from the dead: Therefore the Jews betray their folly, who renounce this righteousness of Faith.

Vers. 8. But what saith it? the word is nigh thee, even in thy mouth, and in thy heart, that is, the word of Faith which wee preach.

Argum. 5. The righteousness of Faith, as it gives se∣curity to those that believe, touching the difficulties in the way of salvation, so also it holds forth an easie way to righteousness and salvation: For the Word of God, or the Word of the Gospel, the same which the Apostles preached, is neer us, that receiving it into our hearts, wee may acquiesce in it, and confess the truth of it with the mouth; As if hee should say to us, Bee not troubled, cast your care upon God, and believe him that speaks in the Gospel, and shew forth your Faith by your works: Therefore the Jews rejecting this easie way of righteous∣ness propounded, are very foolish.

Vers. 9. That if thou shalt confess with thy mouth the Lord Iesus, and shalt believe in thine heart, that God hath raised him from the dead, thou shalt bee saved.

Argum. 6. Opening and confirming the former; The sum of the Gospel is propounded under this most sweet condition, viz. If thou applyest with sincere affection to thy self the redemption procured by Christ, and mani∣fested in his Resurrection by the power of God, and stu∣diest to glorifie Christ with a sincere confession, with∣out doubt thou shalt obtain salvation: Therefore the Jews refusing this condition of Justification and Salvati∣on, betray their folly.

Vers. 10. For with the heart man believeth unto righ∣teousness, and with the mouth confession is made un∣to salvation.

This hee confirms with five reasons:

The first Reason is, From the connection of Faith in the heart, and confession in the mouth, according to the order appointed by God, which is, that by Faith from the heart in Christ Jesus, wee might obtain righteousness or Justification; and that, justified by Faith, wee might proceed to the possession of Salvation, glorifying Christ, by confession of the mouth, or outward works: There∣fore they ought to bee joyned, Faith in Christ from the heart, and confession of Christ in the mouth: or inward Faith, and outward works, ought to bee joyned toge∣ther.

Vers. 11. For the Scripture saith, Whosoever believeth on him, shall not bee ashamed.

Reason 2. Confirming the connection of true Faith and Salvation, from the testimony of Isai. 28.16. which shews, that they shall not bee frustrated in their hope, or their expected salvation, whoever believe in Christ: Therefore the connection of Faith and Salvation is firm.

Vers. 12. For there is no difference between the Jew and the Greek, for the same Lord over all, is rich unto all that call upon him.

Reason 3. Confirming the generality of the connecti∣on, betwixt Faith and Salvation, there is no distinction of Jew or Gentile, nor exception made with God of any that believes: Therefore every one that hath Faith, without exception, shall bee saved, as well Jew as Greek.

The same] Reason 4. Confirming the universality of the connection, between Faith, and confession of the mouth, or sincere calling upon God and Salvation: The Lord Jesus Christ is the same, and alwayes like himself, and rich in his grace to all that call upon him: Therefore all that believe, and call upon Christ by Faith, or con∣fessing him with their mouth, shall bee saved.

Vers. 13. For whosoever shall call upon the Name of the Lord, shall bee saved.

Reason 5. Confirming the connection betwixt true confession of the mouth, or calling upon Christ through Faith, and Salvation, from the testimony of Ioel 2.32. who pronounceth, All that call upon the Name of the Lord, shall bee saved.

The second Part.

Vers. 14. How then shall they call on him, in whom they have not believed? and how shall they believe in him, of whom they have not heard? and how shall they hear without a Preacher?

15. And how shall they preach, except they bee sent? As it is written, How beautiful are the feet of them that preach the Gospel of peace, and bring glad tidings of good things!

The second part of the Chapter, wherein hee shews the stubbornness of the Jews, answering the objections which might have made for their excuse.

The first objection is from the conjunction of the means ordained to the righteousness of Faith, after this sense.

Seeing it is impossible for those that believe not to call upon the Lord Jesus, or for those that hear not the Word, to believe; or those that have not the Word preached to them, that they should hear, or the Word to bee preached to whom the Messengers are not sent, (which connection is gathered from the words of Isaiah, who joyns together the Gospel and the Preachers; the send∣ing of Messengers, and the Hearers rejoycing; the feer, or the coming of the Preachers with gladness in those that received them.) It follows, that the Jews are to bee excused, at least from a stubborn rejecting of Gospel righteousness, because they heard not the Gospel.

Vers. 16. But they have not all obeyed the Gospel: For Esaias saith, Lord, Who hath believed our report?

The Apostle answers, That the Jews heard and did not believe, which hee proves from the Prophets complaint, bewailing, that few believed the word of the Prophets: Therefore the Jews are not to bee excused from stubborn∣ness.

Vers. 17. So then Faith cometh by hearing, and ••earing by the Word of God.

From the same testimony hee confirms the connection

of Faith, hearing, and the Word of God, that hee might draw on the unbeleeving Jews, and provoke those that beleeved to use the means.

Vers. 18. But I say, have they not heard? yes verily, their sound went into all the earth, and their words unto the ends of the world.

Hee repeats the Objection, and answers that the al∣legation, to wit, that the Jews did not hear the Gospel, was false; because the sound of the Gospel went through∣out the whole world, as the voice of the day and night, as it is said, Psal. 19.5. to which place the Apostle alludes.

Vers. 19. But I say, Did not Israel know? first Moses saith, I will provoke you to jealousie by them that are no people, and by a foolish Nation I will anger you.

Another Objection, But perhaps the Israelites did not know, or understand the offer of the Gospel, but through ignorance refused the doctrine they understood not: Therefore they may bee excused in point of per∣tinacy.

Hee refels this Objection, by a threefold testimony of Scripture; The first is out of Moses, Deut. 32.21. who foretells, that because of the Covenant of Grace rejected, or the conjugal Covenant violated, it should come to pass that the Jews should bee rejected from the Covenant, and that the Gentiles should bee taken in, in their stead: Therefore the Jews are guilty of stubborn refusing grace.

Vers. 20. But Isaiah is very bold, and saith, I was found of them that sought mee not, I was made ma∣nifest to them that asked not after mee.

The second Testimony from Isaiah 65.1. who boldly, i. e. not fearing persecution from his people, foretells, that, for the Jews frowardness, and stubborn rejecting of grace, it should come to pass, that God casting off the Jews, would take the Gentiles that sought him not, into communion with him by faith.

Vers. 21. But to Israel hee saith, All day long I have stretched forth my hands, unto a disobedient and gain-saying people.

The third Testimony, wherein out of Isa. 65.2. hee proves in express terms, that the Jews were condemned for their rebellion: Because God all the day long, or all the time of his forbearance, did offer himself to them as a Father, with his arms spread forth, but they refused him: Therefore the Jews are guilty of rejecting his grace, and for this cause are justly cast off by God.

CHAP. XI.

THe Apostle mitigates his speech of the Jews re∣jection in this whole Chapter: And that the Gen∣tiles might not wax proud against the Jews, as altoge∣ther abjects and lost, hee proves by eighteen Arguments that the Jews are not to bee despised.

Vers. 1. I say then, hath God cast away his people? God forbid; for I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin.

Argum. 1. God hath not cast off all and every one of the Jews, Hee hath not cast off his Elect people: There∣fore the Jews are not to bee despised, as if they were all cast-awayes. This Argument hee backs with three Reasons.

Reas. 1. I Paul come of that Nation, and yet not a cast-away: Therefore not all and every one of the Jews are cast off.

Vers. 2. God hath not cast away his people which hee foreknew.

Reas. 2. The Elect people whom hee fore-knew is not rejected because of the Election, and the unchangeable∣ness of his love: Therefore all are not cast-off.

Vers. 2. — Wot yee not what the Scripture saith of E∣lias? how bee maketh intercession to God against Is∣rael, saying,

3. Lord, they have killed thy Prophets; and digged down thine Altars, and I am left alone, and they seek my life.

4. But what saith the answer of God unto him? I have reserved unto my self seven thousand men, who have not bowed the knee to the Image of Baal.

5. Even so then at this present time also there is a remnant according to the election of Grace.

Reas. 3. As in the times of Elias, when the whole Nation seemed to him to bee lost and cast away, God reserved to himself seven thousand of his Elect: So in this temporal rejection of the Jews, God hath reser∣ved some, according to the Election of Grace: There∣fore all are not cast off.

Vers. 6. And if by Grace, then is it no more of Wo••ks; otherwise Grace is no more Grace. But if it bee of Works, then is it no more Grace, otherwise Work is no more Work.

From hence the Apostle inferres two Conclusions; the first answering the design of this Epistle, viz. That the Election, seeing it is of Grace, not of any Works fore∣seen, because in the matter of Election, Grace and Works (as causes) mutually destroy each other: For if Grace bee the cause of Election, Works are not; And on the contrary: But Grace is the cause, as hath been said: Therefore Works fore-seen are not the cause.

Vers. 7. What then? Israel hath not obtained that which hee seeketh for, but the Election hath obtain∣ed it, and the rest were blinded.

The second Conclusion, shewing what was said be∣fore, Chap. 9. vers. 31. of the Israelites, who sought for Righteousness by the Law, and did not attain it, is to bee understood onely of the Reprobate: For the Elect Israelites obtained Righteousness, which they sought for by Grace, in the Messiah, but the rest, that is the Reprobate, were hardened.

Vers. 8. According as it is written, God hath given them the spirit of slumber, eyes that they should not see, and ears that they should not hear unto this day.

That the Reprobate were hardened, hee proves by a twofold Testimony: The first is of Isaiah 29.16. and 6.9. where God is said in his Righteous judgement, to have smitten this perverse people with the punishment of blindness and stupidity, or, for the contempt of his Word, to have given up to a reprobate sense, that they might not discern the Grace of God offered in the Gospel; which judgement lay upon the multitude, till the time of the preaching of the Gospel.

Vers. 9. And David saith, Let their Table bee made a snare, and a trap, and a stumbling-block, and a recompence unto them.

10. Let their eyes bee darkened, that they may not see, and bow down their back alwaies.

Another Testimony is from David, Psal. 69.23, 24. who (as a type of Christ) praies against his enemies, that all the benefits of God, and the Gospel also tende∣red to them, might bee to them an occasion of ruine, that afterwards they might savour nothing but earthly things, who being so often warned of God, would not relish heavenly things, and that in just revenge of their unthankfulness.

Vers. 11. I say then, have they stumbled that they should fall? God forbid. But rather through their fall, salvation is come unto the Gentiles, for to pro∣voke them to jealousie.

Hee repeats the first Argument, to prove that the Jews were not to bee despised, and hee adds a second: The Jews are not cast off, that all, and every one of them should perish, that are of this Nation; but that salvation through Christ refused by the Jews, might come to the Gentiles, that the Gentiles being converted unto God, might provoke the Jews to jealousie, and by consequence to Repentance: Therefore the Jews are not to bee de∣spised.

The Jews are provoked to jealousie, when they see

themselves shut out from God, and scattered, that they might not bee a Church: But the Gentiles in their room to bee taken of God into his bosome, wherein before the Church of the Jews had been cherished.

Vers. 12. Now if the fall of them bee the riches of the world, and the diminishing of them the ri∣ches of the Gentiles: how much more their ful∣ness?

Argum. 3. As the ruine of the Jews turned to the good of the Gentiles, so also, and much more, the restitution of the Jews, shall prove an advantage to the world, and the Gentiles: Therefore, so far should it bee from us to despise the Jews, as wholly cast away, that on the other side, their Conversion is to bee wished and hoped for.

Vers. 13. For I speak to you Gentiles, in as much as I am the Apostle of the Gentiles, I magnifie mine office:

14. If by any means I may provoke to emulation them which are my flesh, and might save some of them.

Argum. 4. I my self am an Apostle of the Gentiles, so much the more earnestly do I bestow my Ministery in converting as many as I can, and magnifie my office, to this end, that I might provoke the Jews, my Kinsmen, not to suffer you only to enjoy the priviledge of the Sons of God, but that they would joyn themselves unto you, and so might bee saved: Therefore it is your duty not to despise them, as altogether cast off, but to labour with mee that they may bee saved.

Vers. 15. For if the casting away of them bee the re∣conciling of the world: what shall the receiving of them bee, but life from the dead?

Argum. 5. If the casting off the Jews, is through the goodness of God turned to an occasion of reconciling the Gentiles, from the conversion of the Jews, is not such a change for the better to bee expected amongst the Gen∣tiles, as if it was a kind of Resurrection from the dead? Therefore the Jews are not to bee despised, as altoge∣ther cast off, but their conversion is to bee desired and hoped for: For when God shall again resume his an∣tient people, what wonder if hee shall powre out upon all the Churches a greater plenty of his Spirit? What wonder if hee take away those destructive Heresies and Schismes, wherewith the Christian Churches amongst the Gentiles, was almost oppressed even to death, and unite them more firmly among themselves, and with the Church of the Jews? That this hereafter shall bee the happy condition of the Churches, about the time of the Jews conversion, the Apostle would not have us despair, who propounds to us, as it were, a Resurrection from the dead, to bee hoped for by us, in the change of the Chur∣ches condition.

Vers. 16. For if the first fruit bee holy, the lump is al∣so holy; and if the root bee holy, so are the branches.

Argum. 6. The Nation of the Jews, by virtue of the Covenant with their Fathers, is consecrated unto God, and is honored with the dignity of Federal Holiness, de∣scending from their Fathers that were in Covenant: As the lump and harvest is sanctified in the first fruits, and the branches in the consecrating of the root: Therefore the Jews are not to bee contemned as wholly cast away.

Vers. 17. And if some of the branches bee broken off, and thou being a wild Olive-tree wert graffed in a∣mongst them, and with them partakest of the root and fatness of the Olive-tree:

Some unbelieving Jews, as branches, are broken off from the Olive-tree, (from the Church of the holy Patriarchs) and thou a Gentile, being as a wild Olive, far from the Covenant of God, art implanted in their stead, and so made partaker of the priviledges of that Church, and holy Covenant, as of the fatness of the Olive-tree: Therefore thou oughtest not to despise the Jews.

Vers. 18. Boast not against the branches: But if thou boast, thou bearest not the root, but the root thee.

Argum. 8. If thou shalt boast against the Jews, as more worthy than they, thou behavest thy self no less foo∣lishly, than the branches born by the root, should boast a∣gainst the root which bears them: Therefore thou ought∣est not to despise the Jews.

Vers. 19. Thou wilt say then, the branches were broken off, that I might bee graffed in.

20. Well; because of unbelief they were broken off, and thou standest by Faith: Bee not high-minded, but f••ar.

Argum. 9. In answering the objection it is propound∣ed; Its true the Jews are rejected, that upon this occasi∣on thou mightest succeed them in the Church, but seeing they for their unbelief are rejected, and thou standest by Faith, thou hast no reason to insult over and despise the Jews, but rather to fear and to take heed to thy self that thou sin not, and bee punished: Therefore oughtest thou not to contemn the Jews, as if altogether cast off.

Vers. 21. For if God spared not the natural branches, take heed lest hee also spare not thee.

Argum. 10. Confirming the former; If God spared not the proud Jews, the natural branches of the holy Church, hee will not spare the Romans, or any insulting Gentiles, to wit, branches graffed in: Therefore thou being a Gentile, oughtest not to despise the Jews.

Vers. 22. Behold therefore the goodness and severity of God: on them which fell, severity; but towards thee, goodness, if thou continue in his goodness; other∣wise thou shalt bee cut off.

Argum. 11. Unless thou continue in the Faith and o∣bedience unto Christ, considering the severity of God a∣gainst the Jews, and his goodness towards thee, thou also shalt bee broken off, and cast away: Therefore unless thou wilt bee rejected, keep thy self in the fear of God, and despise not the Jews.

Vers. 23. And they also, if they bide not still in unbe∣lief, shall bee graffed in: for God is able to graft them in again.

Argum. 12. Even as thou, unless thou continue in the Faith, shalt bee cut off: So the Jews, if they continue not in unbelief, they shall again bee graffed into the ho∣ly Church of the Patriarchs; yea, verily, the restoring of the Jews, according to the omnipotent goodness of God, is not to bee despaired: Therefore the Jews are not to bee despised by thee.

Vers. 24. For if thou wert cut out of the Olive-tree, which is wild by nature, and were graffed contrary to nature in a good Olive-tree: how much more shall these which bee the natural branches, bee graffed into their own Olive-tree?

Argum. 13. If God implant the Gentiles, (as bran∣ches out of the Covenant of Grace) into the Church of the Patriarchs, much more will hee restore the Jews, which are natural branches of that Church.

Vers. 25. For I would not brethren, that yee should bee ignorant of this mystery, (lest yee should bee wise in your own conceits) that blindness in part is happened to Israel, until the fulness of the Gentiles bee come in.

26.— And so all Israel shall bee saved, as it is written,

Argum. 14. I open a mystery unto you, and out of special Revelation declare, that this hardning of the Jews, was not universal, nor of all, but in part, or of some only, and that but for a certain time, viz. till the fulness of the Gentiles was brought in: Therefore ought you not to lift up your selves, or contemn the Jews. By the fulness of the Gentiles, hee means, that great multitude of the Gentiles, such as was not before the conversion of the Jews; with the coming in of which multitude to the true Religion, Israel shall bee provoked to return unto the Lord Jesus Christ, or to true Faith in the Messias, from whom they had departed through unbe∣lief; and so all Israel, i. e. the multitude of the Jews, the body of that dispersed people, shall bee converted.

Vers. 26.—There shall come out of Sion the Deli∣verer, and shall turn away ungodliness from Jacob.

27. For this is my Covenant unto them, when I shall take away their sins.

Hee confirms this Prophesie out of that of Isai. 29.26. and 27.3. Where hee fore-tells that the Messias should come of the Jews Church, according to the flesh, the true REDEEMER, to redeem his Nation from the guilt and bondage of sin, pardoning their sins, and that hee should take them into the Covenant of Grace, to the full abolishing of sin, which when it should bee, the Apostle hath now declared.

Vers. 28. As concerning the Gospel, they are enemies for your sakes: but as touching the election, they are beloved for the Fathers sakes.

Argum. 15. Although the rejected Jews (so much as concerns the Gospel, refused by those reprobate Jews) are accounted of God, as enemies, for your advantage: yet in respect to the election of this people, that they might above all other Nations bee esteemed the people of God; and in respect to the Elect in this Nation, the Jews are loved, because of the Covenant betwixt God and their Fathers: Therefore for the very same reason ought they not to bee despised, but loved by you.

Vers. 29. For the gifts and calling of God are without repentance.

Argum. 16. Preventing an objection; Although this Nation by just desert, may seem to fall from all its privi∣ledges, yet because of the gifts of special grace bestow∣ed, (and in particular, their calling according to his purpose) whether upon any Nation above others, or up∣on any man above others, are unchangeable, which God will never wholly cut off, or re-call, but will in the con∣version of this people make it appear that they are firm: Therefore this Nation ought not to bee contemned by you, but to bee had in honor rather.

Vers. 30. For as yee in times past have not believed God, yet have now obtained mercy through their un∣belief:

31. Even so have these also now not believed, that through your mercy they also might obtain mercy.

Argum. 17. It is every way to bee believed, that God will manifest as much grace to the Jews, by occasion of that mercy shewed to you Gentiles, as hee hath shew∣ed to you Gentiles heretofore disobedient, by occasion of the stubbornness and unbelief of the Jews: Therefore the Jews are not to bee despised, as altogether cast off, but their conversion is rather to bee endeavoured.

Vers. 32. For God hath concluded them all in unbelief, that hee might have mercy on all.

Argum. 18. After this manner, The most wise Provi∣dence of God hath so ordered the business of saving his own, that all being found in sin and rebellion, might have no matter of boasting, and whoever should obtain Salvation, might ascribe all to Divine bounty: There∣fore the Jews are not to bee despised, as wholly cast off, but the work of Divine mercy towards this people, in the time appointed, is to bee expected.

Vers. 33. O the depth of the riches both of the wisdome and knowledge of God! How unsearchable are his judgements, and his waves past finding out?

The Apostle shews a two-fold use of this argument, as also of the fore-going Doctrine, especially concerning the election of some, and the reprobation of others.

The first is, that wee may admire and celebrate the depth of the riches of the ineffable Wisdome of God: Another is, That wee seek no further than is revealed, touching the Counsels of God, but even in things re∣vealed, wee bee wise to sobriety, (because the Coun∣sels of God exceed our capacity, and are indeed un∣searchable) glorifying God in all.

Vers. 34. For who hath known the mind of the Lord? or who hath been his Counsellour?

Three Reasons hee adds of both those deductions.

Reason 1. No creature hath pierced into the mind of God, none was ever of his Counsel: Therefore the Counsels of God are past finding out, wee ought not to search after them, but admire and magnifie the riches of his Wisdome.

Vers. 35. Or who hath first given to him, and it shall bee recompenced to him again?

Reason 2. God is in no mans debt, or can bee, no man merits at his hand, no man can come forth and say, that hee hath obliged God by any act of goodness in himself: Therefore they cannot boast, any of the Elect, as if God was bound to them by any Law, that hee should appoint them unto life: neither can any of the Reprobates com∣plain, as though hee paid not what hee ought, seeing hee is a debter to no man.

Vers. 36. For of him, and through him, and to him, are all things, to whom bee glory for ever. Amen.

Reason 3. Confirming the former; All things are of God, as the first Author; All things are upheld by him, as the Preserver; All things tend to him, as the ultimate end: Therefore when it seems good to him to promote his own glory, in the rejection of the Jews, or calling of the Gentiles, in the Election of some, and Reprobation of others, all honor and glory ought to bee ascribed unto him by all men for ever. Amen.

CHAP. XII.

WEE have had the first part of the Epistle, of the way to Iustification, the latter follows, concerning the right ordering the life of those that are justified.

There are three parts of the Chapter. In the first hee ex∣horts to Sanctity in general, to ver. 3.

In the second, hee instructs Ministers of the Church par∣ticularly, concerning the right use of gifts, to ver. 9.

In the third, hee gives common precepts concerning Chri∣stian virtues.

Vers. 1. I beseech you therefore, brethren, by the mer∣cies of God, that you present your bodies a living sa∣crifice, holy, acceptable unto God, which is your rea∣sonable service.

By an allusion made to the typical manner of sacrifi∣cing, under the Levitical Law, hee most friendly exhorts them to shew forth the fruit of free Justification granted to them by Christ.

There are three branches of the Exhortation.

First, That wee would present our bodies to God, that is, offer and consecrate our selves wholly, not onely our souls, but bodies also to God as a Sacrifice of thankfulness. The reasons of the exhortation are five, which also con∣tain the properties of this sacrifice.

The first reason is contained in a vehement entreaty; because the mercies of God before rehearsed, to wit, E∣lection, of his Mercy; Redemption, of his Mercy; Call∣ing, of his Mercy; and Justification, of his Grace and Mercy, require of you this gratitude and thankfulness.

Living] Reason 2. Because this is a living Sacrifice, wherein nothing is to bee slain but sin; and you your selves shall live consecrated unto God, and shall bee pre∣served unto eternal life.

Holy] Reason 3. This Sacrifice is truly holy, in the daily offering up whereof, Holiness it self consists.

Acceptable] Reason 4. Because this Sacrifice will not bee rejected of God, as those many legal shadows offered up by hypocrites, but accepted of God.

Reasonable] Reason 5. Because the act whereby you offer up this Sacrifice to God, is your reasonable, or spi∣ritual service, pre-figured by that typical worship, and so much above that, as spiritual things are above carnal, and the bodies of Saints to bee preferr'd before the carkasses of brute beasts.

Vers. 2. And bee not conformed to this world, but bee yee transformed by the renewing of your mind, that yee may prove what is that good,

that acceptable and perfect Will of God.

The second branch of the Exhortation, That wee take heed in life and conversation, that wee do not make the pleasure and manners of worldly men our Rule, to which wee conform our selves: This exhortation contains a Rea∣son in it self; because men of the world onely savour the honours, pleasures, and profits of this present world.

Bee yee transformed] The third branch of the Exhor∣tation, That wee endeavour the transforming of our car∣nal mind into that which is spiritual, by the daily re∣newing of our understanding and will. Two Reasons hee gives of this Exhortation.

Discern yee] Reason 1. Because the Law of God, or his Will revealed in the Word, is the Rule to which wee ought to conform. 1. Good, teaching and leading us to those things which are good, and making us good. 2. It is acceptable to God, who accepts no obedience, but what is prescribed in the Word. 3. It is perfect, comprehending all things, which appertain to the worship of God, and our salvation: Therefore indeavour after renewing your minds.

Discern yee] Reason 2. Because without a renewed mind, and spiritual, wee cannot discern the proper sense of the divine Will revealed in the Word, and knowing it, wee cannot approve, and approving it, wee can have no experimental knowledge, how good, acceptable to God, and perfect it is in it srlf: Therefore ought wee to endea∣vour after renovation of mind.

The second Part.

Vers. 3. For I say, through the Grace given unto mee, to every man that is among you, not to think of him∣self more highly than hee ought to think, but to think soberly, according as God hath dealt to every man the measure of Grace.

The second part of the Chapter follows; wherein ac∣cording to his Apostolical authority (which hee calls Grace, because granted to him out of ineffable Grace) hee charges every one that was among them, in any publick office, or any excellency of gift, that hee would not think of himself above his fellows, or above the value of his talent, or the measure of his knowledge, but that hee would carry himself soberly, and moderately in all things, towards all. The Reasons of this Exhortation are five.

Reas. 1. God hath distributed to every one not a ful∣ness, but a measure of Faith: Therefore it is fitting that every one should modestly contain himself within that measure.

Vers. 4. For as wee have many members in one body, and all members have not the same office:

Reas. 2. As in the natural body, divers members are deputed to divers operations; So in the Ecclesiastical bo∣dy of Beleevers, or the society of the Officers of the Church, divers functions are designed to divers imploy∣ments: Therefore it is fitting, that each contain himself modestly in his office.

Vers. 5. So wee being many, are one body in Christ, and every one members one of another.

Reas. 3. Included in the same similitude, as in the natural body, many members constitute one body, so in the Ecclesiastical body, all the faithful, in particular all Church-Officers, are one body in Christ: Therefore all ought to concurre modestly, every one for his part, to maintain the unity of the body.

In particular] Reason 4. As in the natural body, so in the Ecclesiastical body, each of the members, are not onely of the whole body, but of one another; or every member is intended to promote the benefit of another: Therefore all ought to serve each other, mutually promo∣ting the benefit of each other, and not proudly and im∣prudently hinder one another.

Vers. 6. Having then gifts, differing according to the Grace that is given to us, whether prophesy, let us prophesy according to the proportion of faith:

Reas. 5. Those divers gifts which wee have, are com∣muncated through the Grace and good pleasure of God, who hath bestowed them: Therefore let us not grow proud, but modestly demean our selves.

Whether Prophesie] Hee descends to particular ordina∣ry publick gifts, and to each hee prescribes their opera∣tions and bounds: Hee makes two kinds of functions. The first is Prophesie; The second of a Deacon; Prophe∣sie comprehends the handling of the Word; Hee saith, having Prophesie, let us prophesie, according to the propor∣tion of Faith, i. e. Let us onely teach that which God hath propounded to be beleeved in the Scripture, and that which wee solidly know or beleeve to bee the sense of Scripture.

Vers. 7. Or Ministery, let us wait on our Ministring; or hee that teacheth, on teaching:

The second kind of Ecclesiastical functions, is that of Deacon, which contains all the gifts subservient to the Mi∣nistry of the Word, as afterward hee declares. Concern∣ing which hee prescribes, that hee which is imployed in that office, would contain himself in it, and would not aspire higher, unless orderly called.

Hee that teacheth] Hee subdivides Prophesie into the office of Teachers and Pastors: By Teachers hee under∣stands those, who teach by office, and labour in informing of our minds in the knowledge of the Truth, and these hee commands that they diligently use their ability in teach∣ing, and wholly give themselves to it.

Vers. 8. Or hee that exhorteth, on Exhortation: hee that giveth, let him do it with simplicity; hee that ruleth, with diligence; hee that sheweth mercy, with chearfulness.

By Pastors hee understands, those who exhort, and la∣bour in moving the affections, and have ability, not onely for interpreting the sense of the Scripture, but pru∣dently to apply the Word for the present benefit of hearers, with stirring up the affections. These hee commands to attend to Exhortation.

Hee that distributes] Hee reckons up three kinds as it were of Deacons, subservient to the Ministery of the Word. The first is of those that distribute, i. e. by way of Office they are set over the treasurie of the Church; the goods of the Church, and the collections of the Saints they dispence to the publick uses of the Church; hee commands these, that they distribute with simplicity, that is with good fidelity, without acception of persons, and respect to private advantage.

Hee that Rules] The second kind, is of those which are otherwise called, 1 Cor. 12.28. Ruling Presbyters, and by office were set to over-see the manners of the people, that scandals might bee avoided, and removed from the Church; These hee commands, that they diligently and carefully attend to their duty.

Hee that shews mercy] The third kind of Deacons, is of those who by office were to shew pitty, and were set to over-see the poor, the sick, those that were banished, and others that were afflicted in the Church: These hee commands, that they attend to their duty with chear∣fulness; lest with their frowardness they more afflict those, whom a disease, or poverty, or banishment hath already afflicted. In all these Precepts hee distinguishes betwixt themselves divers functions by divers gifts, and divers subjects, setting several kinds of Officers over divers im∣ployments; using the like way of commanding in all of them.

The third Part.

Vers. 9. Let love bee without dissimulation: abhorre that which is evil, cleave to that which is good.

The third part of the Chapter, wherein hee changes the form of command, and delivers Precepts touching Christian virtues, in number about sixteen.

Love] The first Precept, That the signs whereby wee

express our love, should come from a sincere heart, with∣out dissimulation.

Abhorring] Precept 2. That wee so abhorre evil or sin, that wee suffer not our selves to bee drawn into fel∣lowship with it. And that wee so embrace goodness, or virtue, that wee suffer not our selves to bee drawn a∣way from it.

Vers. 10. Bee kindly affectioned one to another with brotherly love, in honour preferring one another.

Precept 3. That the love of Christians among them∣selves, which is founded by the bond of Grace, should bee as the love of Brethren, which is founded by the bond of nature, viz. constant and earnest.

In honour] Precept 4. That in the testifying our opi∣nion by outward signs, concerning the virtue or worth of any one, wee do not expect what is due to our selves, but that wee go before others, giving them the honour which belongs to them.

Vers. 11. Not slothful in business; fervent in spirit, serving the Lord:

Precept 5. Concerning diligence in the duties, which by our Calling are due to God, and our neighbour, That wee bee not slothful, dull, and cold, as if wee had no mind to the doing of the things, but that wee undergo those offices with fervency of spirit, and intenseness of zeal, taking the occasion of doing well in the just opportu∣nity; consecrating this ferventness of spirit to God, not to our own private affections.

Vers. 12. Rejoycing in Hope; patient in Tribulation, continuing instant in Prayer:

Precept 6. Concerning remedies to bee used in our afflictions. 1. That wee glory in the hope of deliverance. 2. If evils increase, that wee behave our selves patiently. 3. If help seem to bee delayed, that wee continue in prayers, and give not way to evil.

Vers. 13. Distributing to the necessity of Saints, given to hospitality.

Precept 7. That wee communicate of our goods to the necessities and want of the Saints, especially of those that live amongst us: and that wee (by our hospitality freely tendered to them) succour strangers, and those that are banished, which come unto us.

Vers. 14. Bless them which persecute you, bless, and curse not.

Precept 8. That wee do not recompence slanders and reproaches (the ordinary persecution of the world) with revilings again, but that wee dissolve them by patience, and blessing. And because this is very contrary to flesh, hee twice commands it, and the third time forbids the contrary.

Vers. 15. Rejoyce with them that do rejoyce, and weep with them that do weep.

Precept 9. Hee commends to us a brotherly sympathy or fellow-feeling, as well in the adversities, as prosperi∣tie of our neighbour, as it becomes the members of the same body.

Vers. 16. Bee of the same mind one towards another. Minde not high things, but condescend to men of low estate▪ Bee not wise in your own conceits.

Precept 10. That wee promote mutual concord, and bear ordinary infirmities in those that differ from us, and that wee do not proudly lift up our selves against, or above others, but that wee condescend to men of low de∣gree, so farre as the truth shall give way, alwaies be∣waring that wee bee not puffed up with an opinion of our own wisdome.

Vers. 17. Recompence to no man evil for evil, provide things honest in the sight of all men.

Precept 11. That wee do not recompence injuries with injuries, and because the flesh is ready to make excep∣tions, hee saith, Requite no man evil for evil.

Providing] Precept 12. That following after hone∣sty, and innocency of life, wee cut off all occasion, as well from our-selves of doing evil, as from our adver∣saries of ••urting us, or reviling us.

Vers. 18. If it bee possible, as much as lieth in you, live peaceably with all men.

Precept 13. That wee follow peace with all men, Whereunto is added a limitation, if it bee possible, and as much as lies in us, that wee use all means of peace, and if any thing falls out to the contrary, let it be by ano∣thers fault, not by ours.

Vers. 19. Dearly beloved, avenge not your selves, but rather give place unto wrath: for it is written, Ven∣geance is mine, and I will repay, saith the Lord.

Precept 14. Forbidding in particular, more than be∣fore, requiring like for like, because wee are more prone to revenge. Therefore hee friendly forbids private re∣venge, and commands that wee let our anger, and the anger of our adversary to cool, exciting neither by words or deeds, adding a grave Argument, because it belongs to God, either immediately by himself, or else by the Ma∣gistrate, to revenge all injuries offered unto us. What is to bee done in case of unblameable defence, is to bee in∣quired amongst common places.

Vers. 20. Therefore if thine enemy hunger, feed him, if hee thirst, give him drink; for in so doing thou shalt heap coals of fire on his head.

Precept 15. Of doing good to our enemies, when op∣portunity and their necessity requires it: And this Reason is subjoyned, because by this wee heap coals up∣on them, that they may either bee softened (as metal is melted in the fire) if there bee any ingenuity in them; or that their conviction and condemnation might bee made so much the more heavy, and that not by ours, but their own fault.

Vers. 21. Bee not overcome of evil, but overcome e∣vil with good.

Precept 16. Tending to the same purpose, but more generally, That in contending with our enemies, wee judge rightly of the victory; which is, not that wee re∣quite, or overcome evil with evil; for then wee are ra∣ther overcome of evil, than overcome; but this is the only victory, that by doing well we overcome evil, and this is the victory which here hee exhorts us to seek after.

CHAP. XIII.

HEe proceeds to exhort them, that they bring forth fruits worthy of their profession, towards the Magi∣strate, and men of all conditions. There are two parts of the Chapter. The first of Civil Subjection, to vers. 8. The other of Love; as it respects the second Table of the Law.

Vers. 1. Let every soul bee subject to the higher powers; for there is no power but of God, the powers that bee, are ordained of God.

The Exhortation is propounded in the first words: That every soul, or every man, bee subject, or subordi∣nate to the higher Powers, i. e. To the Civil Magistrate: The Arguments of the Exhortation are ten.

For there is no] Argument 1. Because the Magistrate of what kind or order soever, is from Gods institution and ordination.

Vers. 2. Whosoever therefore resisteth the Power, re∣sisteth the Ordinance of God; and they that resist, shall receive to themselves damnation.

The Ordinance] Argum. 2. Because hee that is not subject, but resists and opposes the Magistrate, sets him∣self against the Ordinance of God.

Damnation] Argum. 3. Because hee that resists, brings upon himself revenge, and punishment, as well from God, as the Magistrate.

Vers. 3. For Rulers are not a terrour to good works, but to the evil. Wilt thou then not bee afraid of the Power? do that which is good, and thou shalt have praise of the same.

Argum. 4. Because the office of the Magistrate is or∣dained of God, that it may restrain the evil, and punish evil deeds, but not what is good: Therefore wee ought to bee subject unto him.

Praise] Argum 5. Because the Magistrate confers re∣wards and praise upon those that do well, and observe the Law.

Vers. 4. For hee is the Minister of God to thee for good: but if thou do that which is evil, bee afraid, for hee beareth not the Sword in vain: for hee is the Mini∣ster of God, a Revenger to execute wrath upon him that doth evil.

Argum. 6. Because the Magistrate is the Minister of God for our good; for by the Magistrate God enjoyns us things honest and profitable, and takes away those that are evil, which is very advantagious to us.

For hee bears not the sword] Argum. 7. Because hee is armed with the sword to punish them that are evil, by that authority which is divinely given him: Therefore it behoves them that are guilty of evil, even in danger of life, to fear, and to bee subject.

Vers. 5. Wherefore yee must needs bee subject, not only for wrath, but also for conscience sake.

Argum. 8. Because it is necessary to bee subject, not only for avoiding the anger of the Prince, and civil punishments, but also for the sake of a good conscience, in respect to the command of God, commanding subje∣ction.

Vers. 6. For, for this cause pay you tribute also, for they are Gods Ministers, attending continually upon this very thing.

Argum. 9. Because wee owe tribute to Magistrates, as to the Ministers of God, who are imployed in the de∣fence of the publique, and solely attend that: Therefore ought you to bee subject unto them.

Vers. 7. Render therefore to all their dues, tribute, to whom tribute is due; custome, to whom custome; fear, to whom fear; honour, to whom honour.

Argum. 10. Brought in by way of conclusion: Because as it is just to give every one his due, so also to the Ma∣gistrate tribute, fear, honor is to bee paid: Even as all, or some of these belong to the Supreme or inferiour Ma∣gistrate, and their Ministers.

The second Part.

Vers. 8. Owe no man any thing, but to love one ano∣ther: for hee that loveth another, fulfilleth the Law.

The second part of the Chapter follows, wherein hee handles holiness of life and love, as in respect to duties of the Second Table. There are six Arguments of this exhortation.

Except this] Argum. 1. Because love is a perpetual debt: Therefore alwayes to bee paid.

Fulfilled] Argum. 2. Because love to our neighbour is the fulfilling of the Law: Therefore alwayes to bee endeavoured.

Vers. 9. For this, Thou shalt not commit adultery; Thou shalt not kill; Thou shalt not steal; Thou shalt not bear false witness; Thou shalt not covet: And if there bee any other Commandment, it is briefly com∣prehended in this saying; namely, Thou shalt love thy neighbour as thy self.

Thou shalt not] Hee strengthens this argument with two reasons: The first is taken from an enumeration of the precepts of the Second Table, all which are referred to love.

Vers. 10. Love worketh no ill to his neighbour, there∣fore Love is the fulfilling of the Law.

Reason 2. Because love does no evil to our neighbour, which wee are forbidden by the Law: Therefore love is the fulfilling of the Law, and wee ought to follow af∣ter it.

Vers. 11. And that knowing the time, that now it is high time to awake out of sleep; for now is our sal∣vation neerer than when wee believed.

Argum. 3. Wherein hee urges the fruits of Faith in the loving our selves and neighbours; because this fruit∣fulness hath been long enough neglected, when wee were asleep by nature, and now 'tis time, that wee shew our selves raised out of this sleep of sin, and bring forth the fruits of Regeneration.

For now] Argum. 4. Because our salvation is neerer than when wee were first converted to the Faith. Wee must endeavour so much the more to bring forth the fruits of Faith, and hope of Salvation.

Vers. 12. The night is far spent, the day is at hand; let us therefore cast off the works of darkness, and let us put on the Armour of light.

Argum. 5. The night of ignorance and darkness is past, and for the greatest part gone, so much as belongs to the state of corrupt nature, i. e. the end of this corrupt world, and the abolishing of the corruption of our na∣ture: Therefore let the works of darkness and ignorance pass away.

Let us put on.] Argum. 6. The day, or state of illumi∣nation, and compleat regeneration in future glory ap∣proaches, and in our now begun regeneration shines forth, as in the breaking of the day: Therefore let us put on armour, that wee may with-stand the Devil, Sin, and the World, alwayes doing that which is good.

Vers. 13. Let us walk honestly, as in the day, not in rio∣ti••g and drunkenness, not in chambering and wan∣tonness, not in strife and envying:

Hence hee draws a four-fold hortatory conclusion.

Let us walk] The first exhortation is, that wee walk orderly, as it becomes children of the light, regenerate through the grace of the Gospel.

Riotousness] The second exhortation is, that wee ab∣stain from intemperance and all filthiness, particularly from riotousness, and drunkenness, and adulteries, and filthy lasciviousness, (wherewith prophane men are wont to pollute themselves in their chambers) and strife, and envy.

Vers. 14. But put yee on the Lord Iesus Christ, and make not provision for the flesh, to fulfill the lust thereof.

The third exhortation is, That wee put on Christ, which hee saith, rather, than let us put on temperance, and other virtues, contrary to the fore-mentioned vices; for unless in the first place wee closely imbrace Christ, and his righ∣teousness imputed to us by Faith, that wee fetch virtue from this Fountain to good works; our righteousness will not exceed the righteousness of Philosophers and Phari∣sees. For even then when wee perform any thing holy, it is by virtue of the Spirit of Christ. Again, wee ought to put on Christ, that his righteousness may cover our nakedness, the imperfection and pollution of our works.

For the flesh] The fourth exhortation, That being contented with the necessary and lawful use of the crea∣tures, to the health of the body, wee take no care to sa∣tisfie the immoderate lusts of the flesh, or indulge our selves in carnal delights; for hee that takes too much care for his body, takes too little for his soul.

CHAP. XIV.

INstructions concerning the mutual duties, in the use of Christian liberty, of the Faithful, follow: Some of the faithful, as the converted Gentiles, were perswaded of their Christian liberty, or freedome from the yoke of Moses, and did not observe legal Holy-dayes, or choice of meats. Others there were, as some Jews, somewhat weaker in this Article, not sufficiently confirmed about their liberty, who abstained from meats forbidden by Moses, out of a reverence to the Divine Law: They observed Fasts, Holy-dayes, Sabbaths, Calends: A∣mongst these, there arose a dissention, which hindred

the work of the Gospel. To both joyntly the Apostle gives precepts, to ver. 13. To them that were strong in the Faith, or in the perswasion of their liberty by them∣selves, in the remaining part of the Chapter.

Vers. 1. Him that is weak in the Faith, receive you, but not to doubtful disputations.

The Apostle counsels that they mutually adjoyn them∣selves to those, with whom they were perswaded con∣cerning the abrogation of the Ceremonial Law; as also with those that were weak in the Faith, or in this perswa∣sion, and that they would forbear contentious disputes, concerning which hee exhorts both, beginning with those that were strong in the Faith.

Vers. 2. For one believeth hee may eat all things; ano∣ther who is weak, eateth herbs.

Hee shews the occasion of the difference and dispute, in the instance of meats, whilest some eat any flesh with∣out any fear of the ceremonial prohibition: Others not perswaded, abstain from those meats forbidden, content with herbs, or any other sort of meat.

Vers. 3. Let not him that eateth, despise him that eat∣eth not: and let not him that eateth not, judge him that eateth, for God hath received him.

The Apostle forbids discords, betwixt these, and con∣demning of each others in such a case; using nine Argu∣ments.

For God] Argument 1. Because God hath taken both into the fellowship of the grace of his Son; therefore it is unworthy that in such a case one should despise or con∣demn another. For it was unequal that they which were weak, should bee contemned by them that were stron∣ger, as superstitious, and Novices: and in like manner, that they which were strong in the Faith, should bee condemned as prophane by them that were weak.

Verse 4. Who art thou that judgest another mans ser∣vant? to his own Master hee standeth or falleth; yea, hee shall bee holden up; for God is able to make him stand.

Argum. 2. It is unequal to judge another mans ser∣vant, without a Call from God, because it concerns his Master, not another, whether hee perish or bee saved: Therefore in this thing one ought not to condemn a∣nother.

Hee shall bee holden up] Argum. 3. Because hee that is a servant of Christ, shall bee established by him, who both can and will keep him: Therefore this Judgement is contrary to the judgement of Christ, or, mutual con∣demning of each other, is a sin.

Vers. 5. One man esteemeth one day above another: a∣nother esteemeth every day alike. Let every man bee fully perswaded in his own mind.

Hee propounds another instance of the occasion of this contention, in observing the dayes prescribed by Moses, which days some (to wit certain converted Jews) af∣firmed to bee observed before others: But others, (to wit, the Gentiles) out of conscience of their liberty purcha∣sed by Christ, equally esteemed those dayes, with o∣thers, not prescribed by the Ceremonial Law. Here the Apostle prohibits contention, and condemning of each other, propounding a rule of due carriage of them∣selves in such a case, to wit, that every one of them should labour after solid grounds for the supporting their Faith, either for the doing or omitting those things, which were controverted touching the Ceremonial Law; and thus hee addeth a fourth Argument; That they would not condemn one another, because in the foresaid case, some might do it with a well-grounded perswasion, and ano∣ther upon the like foundation might abstain: Therefore it was not fitting that they should condemn one another. For the Apostles in the Council at Hierusalem, freed the Gentiles from the Law of Moses, for the Ceremonial Law was never imposed upon them: But the Apostles taking away from the Jews the necessity of Ceremonies, for some time left them to a free use, till after a season, the Gospel shining forth more clearly, they might plain∣ly see that their Synagogue was to bee buried; wherefore the Gentiles might with a full perswasion lay aside those ceremonies, and the Jews observe them; at least so long as the favour of God suffered the Temple at Hierusalem to stand, whereunto the chief ceremonies were tyed.

Vers. 6. Hee that regardeth a day, regardeth it unto the Lord; and hee that regardeth not the day, to the Lord hee doth not regard it; hee that eateth, eateth to the Lord, for hee giveth God thanks: and hee that eateth not, to the Lord hee eateth not, and gi∣veth God thanks.

Argum. 5. Because the Jew observing a day prescribed by the Law of Moses, and abstaining from meat for∣bidden, in like manner the Gentile, not observing the Law of Moses, both of them acted (with Thanksgi∣ving) to the glory of God: The Jew, because hee had meat enough, not forbidden: The Gentile, because hee might eat any meat, gave thanks: Therefore neither to bee condemned by the other.

Vers. 7. For none of us liveth to himself, and no man dieth to himself.

8. For whether wee live, wee live unto the Lord: and whether wee die, wee die unto the Lord: whether wee live, therefore, or die, wee are the Lords.

9. For to this end Christ both died, and rose, and revi∣ved, that hee might bee Lord both of the dead and living.

Hee confirms the end propounded to him that did ob∣serve, and to him that did not observe the ceremonies, and withall adds a sixth Argument. They that are not in their own power, but anothers, nor live to themselves, nor die to themselves, but only to Christ, they are bound to direct their actions, and omissions, to the glory of Christ, as also not to condemn their fellow-servants: But wee, or none of the Faithful lives or dies to him∣self, nor is at his own dispose, ver. 7. But wee live and die to Christ, to his honor, to whom appertains the care over us in life and death, ver. 8. which hee proves, be∣cause Christ died and rose again to this end, that hee might bee Lord over his Redeemed ones, living and dying: Therefore it follows, that the Faithful ought not to condemn or contemn one another.

Vers. 10. But why doest thou judge thy Brother? or why doest thou set at nought thy Brother? for wee shall all stand before the Iudgement Seat of Christ.

Argum. 7. The Faithful are Brethren, whether Jews or Gentiles: Therefore they ought not to judge or con∣temn one another.

Wee shall appear] Argum. 8. All are to bee judged at the Tribunal of Christ: Therefore all ought to take heed that they do not rashly condemn one another.

Vers. 11. For as it is written, As I live, saith the Lord, every knee shall bow to mee, and every tongue shall confess to God.

That hee confirms by the testimony of Isaias, fore∣telling, Chap. 45.23. that Christ shall bee Judge of all, and that all shall acknowledge subjection to him, as to God.

Vers. 12. So then every one of us shall give account of himself to God.

13. Let us not therefore judge one another any more.

Argum. 9. Drawn from the former, Every one is to give an account of himself to Christ, ver. 12. Therefore every one ought to prepare himself for the Judgement Seat of Christ, and not to judge his Brother.

The second Part.

Vers. 13. But judge this rather, that no man put a stumbling-block, or an occasion to fall in his Brothers way.

The second part of the Chapter follows, wherein after the conclusion of his general Exhortation, hee begins a

special, properly belonging to them that are strong, that they abuse not their liberty, with offence to the weak, vers. 13.

Vers. 14. I know and am perswaded by the Lord Ie∣sus, that there is nothing unclean of it self: but him that esteemeth any thing to bee unclean, to him it is unclean.

Hee prevents an Objection: Some might say, I am perswaded by the Grace of Christ, that no meat is im∣pure or prohibited under the Gospel: Therefore I may eat any meat indifferently: Hee answers by denying the consequence, because pure meat, is made impure to him that eats, after two sorts: First, if hee that eats thinks it unlawful.

Vers. 15. But if thy Brother bee grieved with thy meat, now walkest thou uncharitably; Destroy not him with thy meat, for whom Christ died.

Secondly, Meat is impure, if any one (perswaded of his liberty) eat to the offence of his Brother: In which case, hee proves that hee must not eat with scandal, or that hee must take heed, that hee abuse not his liberty, and that by eleven Arguments.

Argum. 1. It fights against charity, to act in things indifferent to the offence of the weak: Therefore wee must not abuse our liberty.

Destroy] Argum. 2. To lay a stumbling block before the weak, from the nature of the deed, tends to the de∣struction of a Brother for whom Christ dyed, and hee that puts an offence in his Brothers way, in a judicial sense, de∣stroies his Brother: For as much as in him lies, hee is the cause of bringing destruction upon him: Therefore wee must not abuse our liberty.

For whom] Argum. 3. Hee that eats with offence, thereby opposes the merit of Christs death, and the intent of it, for hee died that the weak might bee saved: but hee that eats with offence, doth what is in him, to destroy him that is weak: Therefore wee must not abuse our li∣berty.

Vers. 16. Let not then your good bee evil spoken of.

Argum. 4. Eating with offence causeth the Christian Faith to bee evil spoken of, and to bee brought into con∣tempt, and that Christian liberty bee evil reported of, by those that are weak, and without: Therefore wee must not abuse our liberty.

Vers. 17. For the Kingdome of God, is not meat, and drink, but righteousness, and peace, and joy in the Holy Ghost.

Argum. 5. Because (as it is, 1 Cor. 8.8.) meat and drink nothing promote the spiritual Kingdome of Christ, but righteousness, peace, and joy, and the other fruits of the Spirit: Therefore wee are bound to abstain from meats, or things indifferent, when there is danger, that by an unseasonable use of our liberty wee should disturb the Kingdome of Christ.

Vers▪ 18. For hee that in these things serveth Christ, is acceptable to God, and approved of men.

Argum. 6. They that use these, as meat, drink, and the like indifferent things, wisely to the service of Christ (taking them by his leave, and abstaining, that the work of Christ may bee promoted) are acceptable to God and men: Therefore wee are to use our Christian liberty without offence.

Vers. 19. Let us therefore follow after the things which make for peace, and things wherewith one may edi∣fie another.

Argum. 7. By way of Consequence from the former Argument, drawn by way of Exhortation. So must wee use our liberty, that, by peace and edification of others, the Kingdome of Christ may bee promoted: Therefore wee must not use our Christian liberty, but so far as it may bee most serviceable to peace and edification.

Vers. 20. For meat, destroy not the work of God: all things indeed are pure; but it is evil for that man who eateth with offence.

Argum. 8. The work of God ought not to bee destroy∣ed, or the salvation of thy Brother brought into danger, for a light matter (as the use of a certain kind of meat at a certain time:) Therefore wee must not eat with of∣fence.

All things] Hee prevents an Objection: Some might say, all things are lawful, i. e. those meats whereof wee speak. Hee answers, It is true, considering the things by themselves, but they are unlawful (in case of scandal) to him that eats with offence, to them that are weak.

Vers. 21. It is good neither to eat flesh, nor to drink Wine, nor any thing whereby thy Brother stumbleth, or is offended, or is made weak.

Argum. 9. It is good to abstain from all meat and drink, when there is danger that our Brother, in the mat∣ter of Religion, may bee made worse, by our using meats and drinks: Therefore in such a case wee ought to ab∣stain.

Vers. 22. Hast thou Faith? have it to thy self before God. Happy is hee that condemneth not himself in that thing which hee alloweth.

Hee here meets with an Objection: I have Faith con∣cerning my liberty, and it is necessary that I profess it. Hee answers, by denying that profession is necessary, by way of fact, in matter of scandal, because liberty consists no less with abstinence, than the use of the thing; where∣fore hee commands that the Objector bee content in such a case, concerning the liberty of his Faith, by an inward professing of it towards God.

Blessed] Hee confirms his assertion by an Aphorism, wherein the tenth Argument is contained. Hee is blessed, who (in that hee certainly knows to bee lawful for him, that hee may use it, or refrain from it) so using his liberty, that by abusing of it to the offence of others, hee make not himself guilty of condemnation: Therefore in such a case wee must refrain.

Vers. 23. And hee that doubteth, is damned if hee eat, because hee eateth not of Faith; for whatsoever is not of Faith, is sin.

Argum. 11. There is danger, lest a weak and doubt∣ful person, should bee drawn by the meer example of him that eats, to eat with a doubting conscience, and sin, running headlong into the guilt of condemnation: There∣fore in such a case wee must abstain.

By this Argument hee deters the weak, from eating with a doubtful conscience by the example of any man; and hee deters the strong from unseasonable eating, lest hee bee the cause of another mans sin and guilt.

Whatsoever] Hee proves him to sin that eats with a doubting conscience, because hee eats not of Faith, or out of perswasion, that the deed is lawful; and whatever is not done of Faith, that it may bee a lawful deed, hee pronounceth it to bee sin.

CHAP. XV.

THere are two parts of the Chapter: In the former part the Apostle proceeds in his Exhortation to them that are weak in the Faith, touching Christian Liberty, how they should carry themselves towards the weak, to vers. 13. In the other part is contained the conclusion of the Epistle, to the end.

Vers. 1. Wee then that are strong, ought to bear the in∣firmities of the weak, and not to please our selves.

That which concerns the first, Because no agreement in differences about the use of things indifferent can pro∣bably bee expected without sin, unless they that are strong carry themselves decently towards them that are weak in the use of their liberty: Therefore hee exhorts, that they would so do, and bear the infirmities of the weak, patiently bearing with them, and by prudent counsel, par∣doning them as those that are weak in that matter. The Arguments of his Exhortation are seven.

To bear] Argum. 1. It's the duty of the stronger, both by the Law of Nature, and by Divine Law, to bear the burdens of the weak: Therefore the strong in Faith in these things indifferent ought to bear with the infirmities of the weak.

Please] Argum. 2. The stronger which refuse to per∣form this duty towards the weak, will bee found guilty of self-love, onely minding their own private advantages: Therefore the weak are to bee born with.

Vers. 2. Let every one of us please his neighbour for his good to edification.

Argum. 3. Because every man is bound to please his neighbour, when it may bee done to his edification, and for his good. Hee addes to Edification, lest wee fall into sin for the sake of any one.

Vers. 3. For even Christ pleased not himself, but as it is written, The reproaches of them that reproached thee, fell on mee.

Argum. 4. Whereby the former is confirmed, from the example of Christ: Christ not respecting his own profit, but our infirmity, and salvation, pleased not himself, but us: which hee proves, because our sins (which in their nature are injuries unto God) Christ bore, that hee might free us from deserved punishments, and hee put his shoulders to bear our burthen: Therefore for the sake of them that are weak, wee ought to depart from our right, at least in things indifferent, that they may bee saved.

Vers. 4. For whatsoever things were written afore∣time, were written for our learning, that wee through patience and comfort of the Scriptures might have hope.

Hee proves that this example is to bee imitated, from the general scope of the Scriptures, which is our edifica∣tion (in faith and obedience) by promises, precepts and examples: that wee in all our tribulation, patiently o∣beying the Will of God, might have consolation and hope through the Scriptures.

Vers. 5. Now the God of patience and consolation, grant you to bee like-minded one towards another, ac∣cording to Christ Iesus.

Hee concludes the Argument with prayer, that God, who is the fountain of patience and comfort, would give unto them the same affection one towards another, ac∣cording to the example of Christ, i. e. that they might think the same thing, according to the doctrine of Christ, and might love one another, for if love abounded, there would bee agreement in things indifferent.

Vers. 6. That you may with one mind, and one mouth, glorifie God, even the Father of our Lord Iesus Christ.

The end of his prayer is, that all strife and discord be∣ing removed, with one heart and mouth they might glori∣fie God, even the Father of Christ, who hath given us the adoption of Sons, and joyned us amongst our selves, by the bond of Brethren, with Christ.

Vers. 7. Wherefore receive yee one another, as Christ al∣so received us to the glory of God.

Argum. 5. In like manner by the example of Christ, drawn from what was abovesaid, by way of exhortation, Christ had compassion on us, took us weak ones, and un∣worthy into fellowship with him, to the glory of God, par∣doning our sins: Therefore wee ought to take into our fellowship of love and peace, those that are weak, and (as they may seem) unworthy, passing by their infirmities.

Vers. 8. Now I say that Iesus Christ was a Minister of the Circumcision for the truth of God to confirm the promises made unto the Fathers.

Argum. 6. Again also from the example of Christ; Christ was a Minister of the Circumcision, or to the Jews, preaching amongst them, and undergoing all the offices of a Minister, by reason of the Covenant that was made with their Fathers: Therefore it behoves all Christians, to bee of the same mind with Christ, to∣wards the Jews (which are weak in the Faith) even be∣cause of the Covenant with their Fathers.

Vers. 9. And that the Gentiles might glorifie God for his mercy, as it is written, For this cause I will con∣fess to thee among the Gentiles, and sing unto thy Name.

Argum. 7. Again from the example of Christ, who preached among the Jews, not onely that hee might pro∣mote the completing of the Truth of God, and the pro∣mises made to the Patriarchs, but also to this end, that the Gentiles converted by and with the Jews, might glo∣rifie God together: Therefore it is most unworthy that the Jews and Gentiles should contemn one another for things indifferent.

Wherefore] As concerning the Gentiles, hee proves out of the Scripture, that Christ intended to call them into the fellowship of the Jews, by a fourfold testimony: first, out of Psal. 18.50. Wherein Christ under the type of David, promiseth that hee will preach the Name of God amongst the Gentiles.

Vers. 10. And again hee saith, Rejoyce yee Gentiles, with his people.

The second proof is taken out of Deut. 32.43. wherein the Gentiles are commanded to rejoyce, with the Jews, as the people of God: Therefore the Gentiles are joyned with this people.

Vers. 11. And again, Praise the Lord, all yee Gentiles, and laud him all yee people.

The third proof is taken out of Psal. 117.1. The Gen∣tiles are commanded to praise God: Therefore they shall obtain mercy.

Vers. 12. And again, Isaiah saith, There shall bee a root of Jesse, and hee that shall rise to reign over the Gentiles, in him shall the Gentiles trust.

The fourth proof is taken out of Isaiah 11.10. Christ shall reign as King over the Gentiles, and the Gentiles shall beleeve in him: Therefore they shall bee conver∣ted.

Vers. 13. Now the God of hope fill you with all joy and peace in beleeving, that you may abound in hope through the power of the Holy Ghost.

Hee concludes this whole Exhortation, concerning ab∣staining from the unseasonable use of our liberty, about meats, in case of scandal, with a most ardent prayer: That God would recompence this their Christian abstinence from meats, with the abundance of spiritual gifts, which would create to them more joy, from the comfort of Faith, and the holy Spirit of Peace, than they could otherwise finde in all the delights of what meats soe∣ver.

Vers. 14. And I my self also am perswaded of you, my Brethren, that yee also are full of goodness, filled with all knowledge, able also to admonish one ano∣ther.

15. Nevertheless, Brethren, I have written the more boldly unto you, in some sort, as putting you in mind, of the grace that is given to mee of God:

16. That I should bee the Minister of Iesus Christ to the Gentiles, ministring the Gospel of God, that the of∣fering up of the Gentiles might bee acceptable, being sanctified of the Holy Ghost.

The other part of the Chapter, containeth the conclu∣sion of the Epistle: wherein hee first shews the cause of his writing, and of his not comming yet unto them, that although hee was perswaded, that the Romans abounded in grace, and knowledge, whereby they were able to ex∣hort, and instruct one another in all those things whereof hee had spoken before; Yet notwithstanding hee shews that hee hath written the more freely and fully to them; First, Because the advice which hee gave them was pro∣fitable unto them: Furthermore, because of his Apostoli∣cal authority given him by the Grace of God, it behoved him so to attend to his Ministery among the Gentiles, that they being converted and crucified according to the

old man, by his Gospel, might bee offered unto God, as a Sacrifice sanctified by the Spirit of holiness, and accept∣ed of God through Jesus Christ.

Vers. 17. I have therefore whereof I may glory through Iesus Christ in those things which pertain to God.

That by what is said before his authority might appear, hee commends his Apostleship upon a seven-fold account.

First, from the spiritual effects produced by the power of Christ, which with God is highly esteemed, however men undervalue it.

Vers. 18. For I will not dare to speak of any of those things which Christ hath not wrought by mee, to make the Gentiles obedient, by word and deed.

Secondly, From the conversion of the Gentiles, where∣of hee durst not speak more than was truth, neither could hee say how much hee hath done, or what Christ had effected by his Ministery, to the conversion of the Gentiles.

Vers. 19. Through mighty signs and wonders, by the power of the Spirit of God, so that from Jerusa∣lem, and round about unto Illyricum, I have fully preached the Gospel of Christ.

Thirdly, From the signs of his Apostleship, viz. the power and miracles of the Holy Ghost, by which the Gentiles were convinced, touching the certainty of the Doctrine of the Gospel.

So that] Fourthly, From the multitude of the Gen∣tiles which hee conquered by his Ministery, amongst which were all those which lye betwixt Ierusalem and Dalmatia, containing as it is thought the space of about a thousand four hundred miles, besides the Provinces adjacent.

Vers. 20. Yea, so have I strived to preach the Gospel, not where Christ was named, lest I should build up∣on another mans foundation.

Fifthly, From his founding the Churches of God in those places, the bringing in of whom, as Christ was the only Author, so was it only by Pauls Ministery, and not by any other of the Apostles.

Vers. 21. But as it is written, To whom hee was not spoken of, they shall see: and they that have not heard, shall understand.

Sixthly, Because in his Ministery was most evidently fulfilled what was fore-told by the Prophet.

Vers. 22. For which cause also I have been much hin∣dered from coming to you.

23. But now having no more place in these parts, and having a great desire this many years to come unto you;

24. Whensoever I take my journey into Spain, I will come to you, for I trust to see you in my journey, and to bee brought on my way thitherward by you, if first I bee somewhat filled with your company.

Laying a foundation for his excuse in what hee said before, that hitherto hee had not come to the Romans, ver. 22. and 23. hee gives them hopes of his coming, and tarrying a while with them, in his journey, which hee intended for Spain: After hee should have been refresh∣ed with their company, as with Aromatick odours.

Vers. 25. But now I go unto Jerusalem to minister unto the Saints.

26. For it hath pleased them of Macedonia and Achaia, to make a certain contribution for the poor Saints which are at Hierusalem.

Hee expresses the time of his coming, after hee had been at Ierusalem, and had brought the charitable bene∣volences of the Greek Churches for the relief of the poor Saints in Iudea.

Vers. 27. It hath pleased them verily, and their deb∣tours they are; for if the Gentiles have been made partakers of their spiritual things, their duty is al∣so to minister to them in carnal things.

Hee proves that this benevolence was to bee bestowed upon the Jews, because the Gospel came from the Jews to the Gentiles.

Vers. 28. When therefore I have performed this, and have sealed to them this fruit, I will come by you in∣to Spain.

29. And I am sure that when I come unto you, I shall come in the fulness of the blessing of the Gospel of Christ.

After hee had delivered this collection to the Saints, and had sealed to them this fruit without diminution, hee promiseth that hee would come unto them. In the mean time hee gives them hopes of spiritual blessings by his Ministery to bee conferred upon the Romans at his com∣ing, which hee speaks, that his coming might bee more acceptable, and more fervently desired and expected by them.

Vers. 30. Now I beseech you, brethren, for the Lord Ie∣sus Christs sake, and for the love of the Spirit, that you strive together with mee, in your prayers to God for mee.

Lastly, hee earnestly entreats their prayers to God, that they would bee importunate for him in three requests.

Vers. 31. That I may bee delivered from them that do not believe in Judea, and that my service which I have for Jerusalem, may bee accepted of the Saints.

The first is, that hee might bee delivered from the snares of those that did not believe in Iudea, which ve∣hemently thirsted after his blood.

My Ministery] The second Petition is, that the contri∣bution which hee was carrying to Ierusalem, might bee acceptable to the Jews his Brethren.

Vers. 32. That I may come unto you with joy by the will of God, and may with you bee refreshed.

The third Petition is, that hee might come with joy to Rome, and rejoyce together with them.

Vers. 33. Now the God of peace bee with you all. A∣men.

In the mean while, he prays that God would keep them in peace, that the work of the Gospel might not bee hin∣dred amongst them.

CHAP. XVI.

THe parts of this Chapter chiefly are two. In the first, after the commendation of Phebe, who, as it seems, carried this Epistle to the Romans, Some Saints hee salutes honorably of tried fidelity, to ver. 17. In the second part, after exhortations to them that they would beware of Schismaticks, hee adjoyns to his own salutations, the salutations of certain Saints by name, who were with him when hee sent this Epistle, and con∣cludes the Epistle with earnest prayers.

Vers. 1. I commend unto you Phebe our Sister, which is a servant of the Church which is at Cenchrea:

2. That yee receive her in the Lord, as becometh Saints, and that yee assist her in whatsoever business shee hath need of you, for shee hath been a succourer of many, and of my self also.

At Cenchrea there was a Haven neer to Corinth, in which little Town a Church collected, the charge which this Church could not bear, it seems Phebe sustained, whose house was freely set open as a common receptacle for Christian strangers, and therefore shee is called the Servant of the Church: For it does not seem that shee was of the company of poor Widows, which the Church maintained at their publique charge, (1 Tim. 5.) but it is likely, that shee supplyed the office of them, and su∣stained them at her own cost, because shee succoured both the Apostle, and many others: And that shee took so great a journey from Greece to Rome, having the care of secular affairs at Rome, (which deserved the cognizance and assistance of the whole Church, and to that end, A∣postolical intercession) are not the signs of a poor, but wealthy famous woman, whom therefore hee would

have received by the Romans in the Lord, i. e. with Christian affection, and for the Lords sake, and treated fairly by the Saints, i. e. as became the outward conditi∣on of the Romans and Phebe, adorned with holiness.

Vers. 3. Greet Priscilla and Aquila, my helpers in Christ Iesus:

4. (Who have for my life laid down their own necks: unto whom not only I give thanks, but also all the Churches of the Gentiles.)

The salutations, with the names and commendations of the Saints, are so clearly distinguished, that here is no need of any Analysis, some observations shall suffice for our purpose.

How could Priscilla and Aquila bee helpers to the A∣postles? It appears, Act. 18. that although they were private persons, yet as much as could bee privately done by them, keeping themselves in their calling, they did vigorously labour in propagating the Doctrine of Christ, according to their knowledge, and with singular zeal; in which business, as the wife is named before the husband, so shee seems to precede him [in piety.]

Their necks] It appears that Priscilla and Aquila cou∣ragiously stood up in the defence of the Apostle in some dangerous persecution or tumult, and that they rescued his life with hazard of their own lives; upon which account, all the Church which regarded the welfare of the Apo∣stle, ought to render thanks to them.

Vers. 5. Likewise greet the Church that is in their house, salute my well-beloved Epenetus, who is the first fruits of Achaia unto Christ.

By Church, hee seems to understand only their family, (piously instructed, and daily imployed about holy things, amidst their manual labours) by reason of its resemblance to a Church; because hee saith not the Church which met in their house, but which is, or dwells in their house, unless wee suppose them to have given en∣tertainment also to the whole Church, as Gaius, of whom ver. 23.

Epenetus is said to be the first fruits of Achaia, because he was converted to the faith amongst the first, as 1 Cor. 16.15. the family of Stephen also, upon that account is commended amongst those that are of chief note, and ap∣proved Christians in the faith.

Vers. 6. Greet Mary, who bestowed much labour on us.

The pains of Mary toward the Faithful, and the Apo∣stles, hee would have the Church take notice of and ac∣knowledge, that hee might encourage or exci••e the like pains in others.

Vers. 7. Salute Andronicus, and Junia, my Kinsmen, and my fellow-prisoners, who are of note amongst the Apostles, who also were in Christ before mee.

Andronicus and Iunia of the Apostles Kindred, are said to bee of note among the Apostles, because they were known and approved of by the Apostles, and highly ac∣counted of among them, who also were converted to the Faith before the Apostle Paul, and were partners of his sufferings for the Gospel, in prison and bonds.

Vers. 8. Greet Amplias my beloved in the Lord.

Amplias is said to bee worthy of love in the Lord, for the faith and piety which was vouchsafed of the Lord.

Vers. 9. Salute Urbane our helper in Christ, and Star∣chys my beloved.

Urbane seems to bee one of the Pastors of the Church at Rome, and an helper of the Apostle in his labours in the Gospel.

Vers. 10. Salute Apelles approved in Christ. Salute them which are of Aristobulus houshold.

Apelles hee calls approved, because hee gave certain evidences of his faith and constancy.

Vers. 11. Salute Herodion my Kinsman. Great them that bee of the houshold of Narcissus, which are in the Lord.

Hee doth not salute Aristobulus and Narcissus, be∣cause they continued unbeleevers, as wee may safely con∣jecture, but their Christian houshold servants, that they might bee confirmed in the Faith, and continue their o∣bedience towards their Masters, though unbeleevers.

Vers. 12. Salute Traphena and Tryphosa, who la∣bour in the Lord. Salute the beloved Persis, which laboured much in the Lord.

Hee salutes the approved Matrons, which contributed their labours, zealously and successefully for the pro∣moting of the Gospel.

Vers. 13. Salute Rufus chosen in the Lord, and his Mother and mine.

Hee salutes Rufus an eminent young man, whose Mo∣ther very much respected Paul, even as much as shee did Rufus her own Son.

Vers. 14. Salute Asyncritus, Phlegon, Hermas, Patra∣bas, Hermes, and the Brethren which are with them.

15. Salute Philologus and Julia, Nerius and his Sister, and Olympias, and all the Saints which are with them.

Because hee could not insist upon the rehearsal of all, setting down some Saints by name, the rest hee salutes in general.

Vers. 16. — Salute one▪ another with an holy kiss.

Because in those times, amongst the signs of mutual love, a kiss was, (as now the shaking of right hands a∣mongst us) hee commands that they salute one another holily, without fraud and deceit.

Vers. 16. — The Churches of Christ salute you.

Salute] The second part of the Chapter follows, where∣in the Apostle salutes the Romans in the name of the Churches amongst which hee was conversant, who un∣derstood his purpose of writing to the Romans.

Vers. 17. Now I beseech you, Brethren, mark them which cause divisions and offences, contrary to the doctrine which yee have learned, and avoid them.

Hee interposes (as it were in a Parenthesis) his admo∣nition to observe, restrain and excommunicate those which should move any thing against the Apostolical do∣ctrine, or discipline (already received by them) to the renting of the Church, and commands to avoid fellow∣ship, viz. after they were excommunicated by the Church.

Vers. 18. For they that are such serve not our Lord Iesus Christ, but their own belly, and by good words and fair speeches deceive the hearts of the people.

Hee adds four Reasons of this his admonition; First, because such men whoever they bee, serve not God, but their own belly, minding worldly things, i. e. their own lusts, and advantages, but not the welfare of the Church.

Reason second; Because unless they bee observed by the wiser sort, the more simple are easily deceived by their feigned words, by which means they make a schism in the Church.

Vers. 19. For your obedience is come abroad unto all men, I am glad therefore on your behalf: but yet I would have you wise unto that which is good, and simple concerning evil.

Reason the third; Because there was danger, le••t the commendable readiness of the Romans to beleeve the Preachers, might bee exposed to some impostures, unless they were wary, viz. except they tempered that simplici∣ty with prudence, respecting simplicity onely as to mis∣chief, but in other things, following after prudence, lest they bee wronged by the subtilty of others.

Vers. 20. And the God of Peace shall bruise Satan un∣der your feet shortly. The grace of our Lord Iesus Christ bee with you. Amen.

The fourth Reason; Because although wee must con∣flict with Satan, the author of contentions, yet the Go•• of Peace will give victory to us, when wee have a while combated with those that trouble us: which Argument the Apostle concludes with an Apostolical benediction.

Vers. 21. Timotheus my work-fellow, and Lucius and

Jason, and So••ipater my kinsmen salute you.

The Parenthesis being shut up, hee subjoyns the salu∣tations of other Saints with him to the Romans, the first of wh••m is Timothy the Evangelist, after him Lucius▪ who as it seems is that Cyrenean, Act. 13.1. Iason, of whom, Act. 17.5. Sosipater, of whom, Act. 20.4.

Vers. 22. I Tertius, who wrote this Epistle, salute you in the Lord.

Tertius Pauls Secretary who wrote this Epistle, in ho∣nour of his Ministery, hee receives this mentioning of himself from the Holy Ghost, as it were in reward of his faithfulness.

Vers. 23. Gaius mine Host, and of the whole Church, saluteth you. Erastus the Chamberlain of the City saluteth you, and Quartus a Brother.

24. The grace of our Lord Iesus Christ bee with you all. Amen.

Gaius, of whom Act. 20.4. and 1 Cor. 1.14. com∣mends himself to the Romans, and in the mean while is commended by Paul to the Romans, that his house did not onely give entertainment to Paul, but also the whole Church in which they met for the performance of re∣ligious duties.

Erastus, the Chamberlain of the City of Corinth, to whom is added Quartus a Brother by name; hee shuts up these salutations, repeating his Apostolical wish.

Vers. 25. Now to him that is of power to establish you, according to my Gospel, and the preaching of Iesus Christ, according to the revelation of the my∣stery, which was kept secret since the world be∣gan:

In the three last verses hee concludes this excellent Epistle with a solenm thanksgiving, in which hee asserts the Faith, and the certainty of the Romans salvation, a∣gainst all fear, which dangers, persecutions, Impostors, Schismaticks, or their own infirmities, or any other temptations might cause in them, and that by reason of the power and good pleasure of God, which God by the Gospel set down in this Epistle, as it were holds forth his arms for their salvation; and also hee commends his Gospel upon a sixfold account; First, Because it is the preaching of Jesus Christ, 2. Because it is the Revela∣tion of the Grace of God which was kept secret: for al∣though Grace was made known to the Fathers, yet in comparison of the present light, which hath shined in the world by the doctrine of the Apostles, it may bee termed secret and hidden.

Vers. 26. But now is made manifest, and by the Scriptures of the Prophets, according to the comman∣dement of the everlasting God, made known to all Nations for the obedience of Faith.

27. To God onely wise, bee glory through Iesus Christ for ever. Amen.

Because 3. This Gospel is agreeable to the Old Te∣stament, and is confirmed out of that. 4. Because it hath Gods command, and appointment for its authority. 5. Because it is not contained, as the Old Testament, in the narrow bounds of the Jews, and one people, but shines forth for the use of all Nations. 6. Because it tends to the obedience of Faith, that is, that the hearers being brought to the Faith of Christ, may bee made obedient subjects to the Grace of that Kingdome: Withall hee ascribes the glory of all these to God, as the onely wise, in himself, and of himself, who owes his wisdome to none; To him, through Christ, bee glory for ever and ever. Amen.