The apostolical history containing the acts, labours, travels, sermons, discourses, miracles, successes, and sufferings of the Holy Apostles from Christ's ascention to the destruction of Jerusalem by Titus : a brief description whereof is here inserted : also, a narration of the particular times and occasions upon which the apostolical epistles were written, together with a brief analytical paraphrase of them : to which is added (for the better understanding of this history) a map of the Apostle Paul's travels ... / by Samuel Cradock.

SECT. XVI.

PAul in the time of his three Months stay in Greece, visits Athens and Corinth; and being almost ready to sail into Syria, (to carry the Alms and Collections made in Macedonia and Achaia for the poor Saints in Judea); he writes from Co∣rinth that eminent Epistle to the Romans, as may be gathered from Rom. 15.25, 26. and sent it by Phoebe a Servant of the Church of Cenchrea, near Corinth, as appears from Rom. 16.1.

The Apostle Paul had a great desire and real intention to vi∣sit the Romans, that he might personally, and vivâ voce, con∣firm them in the Faith; but seeing himself still hindred by one thing after another, at last (being stirred up by the Spirit of God) he resolves to write unto them, and accordingly sent them this Epistle.

In which we may observe these three parts.* 1.1

1. The Preface, wherein he testifies his great affection to them, and pre∣pares their minds to receive his subsequent instructions. Chap. 1. from Ver. 1. to 17.

2. The Body of the Epistle, which is partly doctrinal, asserting the main point of the Christian Religion, viz. Justification by Faith in Christ; from ver. 17. of chap. 1. to chap. 12. And partly practical, treating of Moral duties, and a Christian Conversation, required of all justified persons. From ch. 12. to ver. 14. of ch. 15.

3. The Conclusion. From ver. 14. of ch. 19. to the end.

The occasion of this Epistle seems to be this: The Apostle had heard of some disagreements, both in judgment and affection, among the Christians at Rome, who were partly believing Jews, and partly believing Gentiles. The Jewish Christians, it seems, mingled Law and Gospel together in the point of Justification; and so zealously upheld the Jewish Law, and the Mosaical Rites, that they opposed the preaching of the Gospel to the Gentiles, except they would become Proselytes, and submit to Circumcision: On the other side, the Gentile-Christians understanding themselves exempted from the observation of the Mosaical Rites, used their Christian Liberty with offence. Now to reconcile these controversies, and to settle them, both in the truth, and in unity of judgment and affection, and to remove all emulation be∣tween them, the Apostle writes this Epistle. In which we have,

1. THE Preface or Introduction: wherein, to gain the more credit and be∣lief to his following Instructions, he shews, That he was one who had re∣ceived [Chap. 1] that singular mercy from Christ, to be called to the high dignity of an Apostle, and was authoriz'd, and set apart to the office of preaching the Gospel, which God had promised long before by his Prophets in the Old Testament, that it should be revealed, and that to the Gentiles as well as to the Jews. The subject matter of which Gospel, he shews, concerns Jesus Christ, his Son, who ac∣cording to the flesh was born of the Seed of David; but according to the Spirit of Holiness, or that other Divine Nature in him, (call'd his Eternal Spirit, Heb. 9.14. see also 1 Tim. 3.16. & 1 Pet. 3.18.), he is most fully and powerfully demonstrated, and declared to be the Son of G••d; as by many other signs, so especially by his Resurrection from the dead. From this Saviour,

he tells them, he had received the favour of this glorious office of the Apostle∣ship(a) 1.2, to preach the Gospel in his Name, and by his authority, and for his glory; among all Nations, to bring them to the obedience of the Doctrine of Faith, and to confirm them therein. And though he had not planted(b) 1.3 the Gospel among them at Rome, yet he held himself bound to contribute to the advancement of the Faith of those of them, who were effectually called by Christ, and had obedientially subjected themselves to the Gospel. And accordingly he heartily wished the abounding and increase of all grace, and the sweet sense of the favour and love of God to all real Christians at Rome, whether Jews or Gentiles. And in the first place, that he may testifie his great affection to them, he declares, how heartily he gives thanks to God through Jesus Christ, (in whose Name all prayers and thanksgiving ought to be presented, Eph. 5.20. Col. 3.17.), that their Faith and sub∣mission to the Gospel, was so famous, and the report of it spread far and near, and made known in all the Churches of the whole World, and spoken of to their great advantage and commendation. Insomuch that he solemnly professes in the presence of God, (whom he heartily and sincerely served in the Gospel of his Son), he did not forget them in his daily prayers; but earnestly requested of the Lord, that what he had so long desired and designed, might happily, (if it seem'd good in his eyes), at last be accomplished, namely, that he might come personally unto them. For he had an extream great desire to see them, not for any other reason, so much as that he might impart unto them some of those spi∣ritual gifts which God had endued him with, and might communicate to them a further knowledg of the mysteries of the Gospel, that they might be more established and confirmed in the Faith, against all temptations whatsoever. Yea he desired to see them, that they might be mutually comforted, by a mutual communication of the Faith, that both he and they had in Christ Jesus. For it could not but greatly comfort and strengthen them, to hear him discourse of his Faith in Christ, and it would also revive him to hear them declare their Faith in the same Je∣sus also; and so they might be mutual comforts each to other. He desires they should know that he had often purposed to come unto them, but still by one obsta∣cle or other was hindred; and he desired to come to them, that he might be a means of converting some there to the Faith, and of confirming others already converted, as among other Gentiles he had been a means of converting several, and gaining them to Christ. For by the nature of his office, and by the special com∣mand of Christ, he was a debter to all sorts of men, being obliged to preach the Gos∣pel to them, whether they were Greeks, those of the most polite Nations; or Barbarians, and those of the ruder. And as far as concerned himself, he was most ready to take a journey to Rome, to preach the Gospel there also. For he was far from being asham'd of the Gospel of Christ, which is a powerful means (in the hand of God) of bringing all those to Salvation, that effectually embrace it, whether they be Jews (who had the priviledg to have it first preached to them) or Gentiles. From Ver. 1. to 17.

2. He comes now to the Body of the Epistle: And having mention∣ed the Gospel, he shews, that by it the Righteousness of God, that is, the Righteousness whereby we stand just and righteous in the sight of God, (which God imputes to sinners, and accepts for their righteousness, and pardons them for it, see ch. 3.22.), is revealed and taught, and clearly made known to be of Faith, [or by Faith], unto Faith; that is, 'tis revealed to be by such a

Faith as groweth and increaseth from one degree(d) 1.4 and measure to another. As Faith increaseth, and is more and more capable of discerning Gods righteousness, so more of his righteousness is still manifested unto it. Or from one kind of Faith to another, viz. from the Faith of the Old Testament, to the Faith of the New; so that never any was, or shall be justified otherwise than by Faith(e) 1.5. Or by Faith, unto Faith; that is, the righteousness of God is revealed to be by Faith to encourage people unto Faith, and to believe in Christ, that by believing they may obtain Salvation. And this is the main proposition, which he explains and confirms by many arguments, from ver, 17. of ch. 1. to ch. 12. namely, that we are justified by Faith in Christ, and not by Works, or our internal Righteousness. This he proves, 1. By a citation out of the Prophet Habuccuc, ch. 2. v. 4.(f) 1.6., where the Prophet speaking of the calamities that was coming upon the Jews by the Caldeans, shews, how different the car∣riage and behaviour of the wicked would then be, from that of the righteous in such a danger. The heart of the wicked would be high, and proud, and lift up in a foolish conceit of their own wisdom, and power to secure themselves. But the righteous, (such as were in a state of reconciliation with God), should live, and find comfort in that trouble, by their Faith in God. So the Apostle shews, that he that is evangelically righteous, or just, shall live, not only a life of grace here, but attain to a life of glory hereafter; by Faith in Christ, and resting on his righteousness and merits. 2ly. He shews, that men have need of this imputed righteousness of Christ; because of themselves, they are all unrighteous; and God hath revealed his wrath from Heaven against such. This he proves by instancing first in the Gentiles, secondly in the Jews.

1. For the Gentiles, he shews, they were guilty of detaining the truth of God, (that is, the true notions they had of God, and their duty to him, and their Neighbour by the light of Nature), in unrighteousness; so that they would not walk according to that light, but suppressed it, and resisted it. For that which may be naturally known of God, (viz. his infinite power, wisdom, and goodness), is manifest in them, that is, in their minds and consciences, (though they followed not the light shining in them): or is manifest among them, viz. by the writings and discourses of their learned men. For God hath made it known unto them, partly by imprinting those Notions of Himself, and of good and evil in their hearts; and partly by the Book of the Creatures, in which his glorious Attributes are written in great Characters. For his invisible and in∣comprehensible Nature, and Almighty Power, are (even ever since the Creation of the World) clearly to be understood by his works which are seen, viz. his works of Creation and Providence, so far as to render those, which do not discern them, nor take notice of them, inexcusable. And seeing they glorified not God according to that knowledg, which the light of Nature gave them of him, nor were thankfull for his benefits; they became vain in their imaginations and reasonings concerning God, and his worship, and feigned many fabulous and vain Gods unto themselves, whereby their foolish heart was more and more dark∣ned concerning the true God; and those among them that seemed to be most wise and learned, were in those matters as blind and foolish as others. Insomuch, that they horribly dishonoured the All-glorious God, by framing the vile Images of men and beasts to represent him, [Isa. 40.18. Psal. 106.20.]; whereas they should have conceived God to be so infinitely glorious, that nothing could set forth his glory sufficiently. Ʋpon which provocation of theirs, God gave them up judi∣cially to the lusts of their own hearts; so that being left to themselves, (and not restrained from the pursuit of their filthy desires), they brake out into pol∣lutions

and uncleannesses, of the most odious kinds; which God permitted them to fall into, as a punisment upon them for their horrible Idolatry, they having changed the truth of God, that is, the true Notions they had of God, into an Idol(f) 1.7 (call'd here a lye, because it seems to be, what it is not, and deceives men as a lye doth), and worship∣ped and served the Creature, forsaking the Creator, who is blessed for evermore, and whose glory and blessedness will abide for ever, notwithstanding all the impiety of Ido∣laters. Yea upon this provocation it was, that God so far left them to them∣selves, that they fell into the most unnatural lusts, such as are not found even among brute Beasts. And so they receiv'd a just recompence and reward for their Idolatry, (which is call'd spiritual whoredom), in being left by God to the vilest of all corporal uncleanness. And 'tis no wonder, that they should not keep the Order of Nature, who forsook the Author of Nature, as Anselm speaks. Fur∣thermore, He shews, that they regarding not to know God, so far as by the light of Nature and the works of Creation they might have done, nor to acknow∣ledg and reverence him accordigly, God as a just Judg, gave them to a reprobate or injudicious mind, whereby they approv'd of nothing that was right and good, but fell into most gross abominations and enormities; and that against the second Table as well as against the first. Of which sins, reigning among the Heathen Ro∣mans, he gives a large Catalogue(g) 1.8. And in conclusion, as an aggravation of their guilt and unrighteousness, he adds, that though they had a sense im∣planted upon their hearts of the righteous(h) 1.9 judgment of God, and the pu∣nishment that he will inflict upon such transgressors, yet they not only committed those sins themselves, but also took pleasure and delight in those that committed them. From Ver. 17. to the end.

[Chap. 2] Having thus shewed the Gentiles, generally, to be most grievous sinners, and so condemned, and not justified by their own works; He now comes to answer an objection which some of them might make against what he had said. They might possibly say, What shall our Lawgivers and Magistrates (who condemn vice, and commend virtue) be so deeply censured? For answer to this, the Apostle (by an elegant Apostrophe, wherein he speaketh as it were face to face to this Gentile who thus objecteth) acknowledges, that 'twas true, they had some among them that declared against wickedness and punished it. But those were the most inexcusable of all others, because they themselves did the like, or as ill things (though more secretly) as those which they condemned in others. And they might assure themselves that the wrath and judgment of God (which is just and according to the merit of the deed) is against them that do such things, whether secretly or openly. For tell me (says he) thou Magistrate, who judgest ano∣ther for crimes that thou thy self committest; canst thou in reason think to escape the righteous judgment of God? Or canst thou think, because God hath hitherto spared thee, that thou shalt finally escape? Dost not thou consider that Gods long suffering and forbearance invites thee to repentance, and not to go on in thy sins. Dost not thou consider, that by thy impenitence and persisting in thy sins, thou treasurest up to thy self wrath against the day of wrath, and revelation of the righteous judgment of God, who will render to every man according to his works, either the rewards of his grace, or the punishments of his justice; namely, eternal life to them that persevere in obedience to the truth, hoping for, and expecting such a reward; but to the Adversaries of the truth, and servants of unrighteousness, besides the manifestations of his wrath in this life, eternal death and misery at the end of it. And God will have no respect to any Nation (however priviledged) in this matter, but in every Nation they that fear him,

and work righteousness shall be rewarded with glory, honour, and eternal peace; and they that go on in their sins and impenitency, shall be punished with eternal death and misery; and that, whether they be Jews or Gentiles. For God measures not men by their outward conditions and circumstances, so as upon that account, to accept or reject any man. And therefore the Gentiles, who had not the Law written in Tables, but had it written upon their Hearts, shall be judged by that innate Law which they have violated, and not by the other. And the Jews, who sin against the Law given them by Moses, shall be judged according to the threatnings of that Law. Nor is it possible that the Jews, because they know the Law, and hear it often read in their Synagogues, should be accounted righteous before God, except they perform perfect obedience to it, which because they cannot do, it follows that they cannot be exempted from de∣served condemnation; and so they have need to seek for righteousness by Christ, as well as others. And as for the Gentiles, who have not the written Law as delivered by Moses, yet have it imprinted in their hearts, and do by the light of Nature, some things which God hath commanded in his Law; to these, that Law within them, is a Law, as their own Consciences do witness, their thoughts, or reflections,* 1.10 by turns* 1.11 accu∣sing them when they do ill, and excusing them when they do well. Therefore they have nothing to pretend, why they should not undergo deserved condemnation for their sins; much less have the Jews. And this he tells them, will appear to be most just at the day of judgment, when God shall judg the secret and hidden things of men by Jesus Christ, according to the Doctrine which he, his Apostle, (having learn't it of him), had every where preached* 1.12. For by the light of Nature it did not appear, by whom God would judg the world, but it was declar'd and manifested in the Gos∣pel* 1.13, whereof Paul was a Minister. From Ver. 1. to 17.

2. Having thus handled the case of the Gentiles, he comes in the next place to speak of the Jews, who would possibly alledg for themselves, that some∣thing surely must be allowed to their priviledges, and that they are not to be brought into the same condemnation with the Gentiles. That he might there∣fore speak more particularly to this case, he brings in (as it were) some prin∣cipal Teacher of the Law, and Patron of righteousness by Works, producing seven props of his vain confidence; all which the Apostle (by way of concession) allows; and yet proves, that the Jews are not to expect to be justified by these before God, any more than the Gentiles may, by that obedience which they perform to the Law of Nature. And in the first place, says he, thou sayest, Thou art a Jew, which was a name, not of a Nation only, but of a Professor of the true Religion, and of a Worshipper of the true God. 2. Thou dependest on thy outward performances of Law, on thy Circumcision, &c. as if justification were to be had thereby, and could not be had without it. 3. Thou makest thy boast of God, viz. that thou art of that People that were chosen above all other Na∣tions, and are in covenant with God. 4. Thou knowest his will, not from the meer collection of reason, but from the books of Moses and the Prophets. 5. Thou triest things that differ, (being instructed therein out of the Law)(e) 1.14, that is, canst distinguish betwixt lawful and unlawful, between what is commanded and what is forbidden. 6. Thou hast such abundant knowledg that thou canst teach others. 7. Thou hast a model, or scheme, or system in thy head of that know∣ledg, which is here and there scattered up and d••wn, and contained in the Law. The Apostle answers, that all these things being granted, yet they are insuffici∣ent

to make any man righteous before God, or to free him from condemnation; for it could not but be granted, that many, if not most of their Rabbies and Teachers did not practise the duties they taught others, but lived in those or the like sins and vices* 1.15, which they condemned in others, and so caused the Name of God to be blasphemed among the Gentiles through their impieties; as the Prophet Ezekiel complains [ch. 36.22, 23.] the hypocrites of his time did, who boasted in the same priviledges that these present Jews boasted of. From Ver. 17. to 25.

But the Jews might here possibly urge and plead their Circumcision as a Seal of the Covenant between God and them, and thence inferr, that they were not in such danger of condemnation as the Gentiles. The Apostle answers, that for men that so liv'd as they did, 'twas madness to think that Circumcision will stand them in such stead, as to exempt them from condemnation. For Circum∣cision will not profit nor avail to justification, except it be joined with perfect obedience to the whole Law; but if transgression of the Law be found in him that is circumcised, he is in the same condition with an uncircumcis'd Heathen. Yea, if the uncircumcised could do that which the Law requires to justification, that is, perform perfect obedience to the moral Law, they should be accepted of God, as well as if they had been circumcised So that if a Gentile, who is by Na∣ture without Circumcision could fulfil the moral Law perfectly, he would condemn a Jew, who is only outwardly (and according to the Let∣ter of the Law(f) 1.16) circumcised, but hath not that purity of heart and life, which that Ceremony was ap∣pointed to signifie and engage all that are circumcised unto. For he tells them, that he is not a Child of Abraham, (such to whom the promise of life appertains), who is only born of Abrahams race, and no more: neither is that the available Cir∣cumcision, which is only outward: viz. the mark imprinted in the flesh: But he is a Jew indeed, a true Son of Abraham, (who shall be accepted with God, although he be not so by birth), who is so inwardly, and by a true con∣version of his heart to God. For the renovation of the mind and heart by the Holy Ghost, is the true Circumcision, and not that which is outwardly visible in the body, perform'd according to the Letter of the Law; and such renewed persons shall have praise and commendation, if not among men, (who see the outside only, and among whom 'tis a great dignity to be a circumcised Jew); yet with God, who looks into the heart. From Ver. 25. to the end.

[Chap. 3] He comes now to answer some other Objections, which the Jews would be apt to make against what he had said. 1. If the case be so, then it will be said, that the Jew hath no advantage or priviledg above the Gentile, neither is there any profit of Circumcision. He answers, that the Jews have a great advantage above any other Nation, and that, 1. Because unto them were committed th•• oracles of God, that is, all the revelations of his will, the Law, the Sa∣cram••nts and Seals of the Covenant, the Prophecies and Promises of the Messiah, by which they might more easily come to know the true God, and the way of Salvation by the expected M••ssias, than any others. And if any shall say, that this advantage was lost, by the unbelief of a great part of them, He answers, that the faithfulness of God in his Promises and Covenant, is not made void by the unbelief of men. For it ought ever to be acknowledged and confessed, that God cannot be otherwise than true and faithful in performing what

he hath promised, though all mankind should be false and deceitful, and should fail to perform their duty: And for the proof of this, he cites a passage out of Psal. 51.4. (according to the version of the Septuagint) where David hum∣bly confesseth his hainous sin against God, that by his penitent confession God might be justified, and acquitted from all injustice in reproving him by Nathan and denouncing those heavy Judgments that he intended to bring upon him, and that he might be clear and unreproveable for so judging him for his sin, and might clearly overcome and win the victory when he should be judged or questioned, or impleaded by any man, for his dealing so severely with David. So that the Apostle applies these words from the hypothesis (in Davids singular case) to the thesis, viz. to Gods general faithfulness, truth, and righteousness in all his Promises, Covenants, and Proceedings. And thus the unrighteousness of men is so far from making void, that it more commends, and sets off, and il∣lustrates the righteousness of God. But 2ly. It will be said, If this be so, then God seems to be unrighteous in punishing those sins, which do so illustrate, and set off his righteousness. This Objection the Apostle makes in the person of a carnal man* 1.17, ignorant of God, and replies, that the Objection is blasphemous; for 'tis impossible, that he that shall judg the world should be unjust. But 3ly, This man will further object, that, If the truth and faithfulness of God be made more abundantly manifest, by the falseness, lying, and unfaithfulness of man; then he is so far from deserving condemnation for it, that he may securely go on in it, (according to the Apostles Doctrine* 1.18), that the glory of God may be more advanced thereby. The Apostle answers, that they were malicious slanderers that charged him or the other Apostles that they held such a wretched position as this, viz. that they might do evil, that good might come of it, which he was so far from owning or approving, that he declares their condemnation to be just who bold and practise such Doctrines, and vent such Calumnies. 5ly, But the Jews will further say, What are not they better, and more righteous, and in a better estate, as to justification by their works, than the Gentiles? He answers, Not at all; for he had hitherto proved, (viz. in his two first Chap∣ters), that both Jews and Gentiles are naturally under sin, and therefore the Gospel-righteousness is no less necessary for the one, than for the other. This he further proves, by many clear testimonies out of the Old Testament, as out of Psal. 14.1, 2, 3. & Psal. 53 1, 2, 3. where the Prophet speaking of the unre∣generate in his time, and of all others in their natural estate, out of Christ, pronounceth, 1. That no man is righteous. 2. That all are naturally blind and ignorant of the things that concern their Salvation. 3. That none seek∣eth after God, to know and worship him as they ought. 4. That they are all gone aside from God, and from the way wherein God appointed them to walk; and being so corrupt by Nature they are unfit to bring forth any good fruits, or to do any good. He goes on further to demonstrate this, from Psal. 5.9. where from what was spoken of Davids enemies in particular, he proves the corruption of all mankind in general; and that because (naturally) there is the same fountain of corruption in all. Their throat, says he, is like a Se∣pulcher newly opened, out of which comes nothing but stench and filthiness, viz. murderous pestilential threatnings; they have a false and deceitful tongue; their slanders are no less hurtful than the poison of Asps, Psal. 140.3. their mouth is full of cursing and bitter speeches, Psal. 10.7. they are ready to commit all manner of cruelty, and violence, and know not how to live quietly themselves, nor to suffer others to be quiet, Psal. 59.7, 8. There is no fear of God be∣fore their eyes; and so there is nothing to restrain them from running into all sorts of wickedness, Psal. 36.21. And, lest the Jews should think to elude and evade the force of these Testimonies, as not belonging to them, he tells them, that what the Law, that is, the books of the Old Testament, the Psalms and Prophets thus say, they say to and of the Jews; and by complaining so

much of their universal defection and wickedness, they include them, and otn only the Gentiles, to be obnoxious to the wrath of God, and justly punishable by him, without being able to say any thing for themselvs. From all these fore∣cited Testimonies, he concludes, that by the works of the Law no flesh shall be justified in the sight of God, because man, since the fall, is disabled by his innate corruption and sin, to fulfil the Law, either natural or written; so that all the efficacy it hath, is only to discover to him his sin, and (without Gods mercy in Christ) to seal up to him his condemnation, [Gal. 2.16.]. From Ver. 1. to 21.

Having thus shewed negatively, that by the works of the Law, righteous∣ness and justification is not to be had, he comes now to prove the affirmative part of his position, viz. that God hath manifested another way of justi∣fication in his word, viz. by Faith in Jesus Christ(a) 1.19. For he tells them, that now, since the coming of Christ, the righteousness of God (that is, which avails be∣fore God, and which he freely allows to man for his justi∣fication) is manifested to be the righteousness of Christ, imputed to all such, as by a lively Faith receive it, and not to be that which men pretend to, by the performance of the works of the Law, either natu∣ral or written. And he tells them, that both the Law and the Prophets bear witness unto this righteousness. As for example, In the Law, (or one of the books of Moses, viz. Genesis, ch. 22.18.), God promised Abra∣ham, that in his seed (viz. in the Messias that was to come of him) all nations of the earth shall be blessed. And this Doctrine was taught by the Prophets* 1.20 also, as we may see, Isa. 53. Dan. 9.24. This is the righeousness which God hath appointed for mans justification, even the righteousnes which is by Faith in Jesus Christ, and this blessedness belongs to all, and rests upon all that be∣lieve [see ch. 4. v. 9.], whether they be Jews or Gentiles, there being no diffe∣rence between them in this matter. And he assures them, there is no other way of justification but this. For all mankind are sinners, infected and polluted with sin, and so will fall(b) 1.21 short of obtaining the glory of God,(c) 1.22 and eternal life, if they seek it not in this way: All therefore that are justified, that is, abs••l••'d and acquitted from the guilt of their sins, and acc••u••ted righteous before God, cannot otherwise be so, than by the free grace and goodness of God, and the redemption and ransom of Jesus Christ; whom God from the beginning purposed to set forth unto men, as the only means for the expiation of their sins, and as the only way by which he would be propitiated* 1.23, viz. through Faith in his blood. And he intended hereby, that his righteousness, that is, his goodness, faithfulness, and truth, should be clearly demonstrated, by his forgiving* 1.24 to Believers their past transgressions, through his infinite mercy and forbearance, whereas he might justly and imme∣diately have destroyed them for their transgressions. And he intended the rather at this present season, (viz. be∣fore he brought destruction on the Jews for their incorri∣bleness), to make his righteousness and goodness appear to all the world, in that he had sent the promised Messias, for whose sake he was freely ready to pardon sin, and to justifie those that believe in him. And seeing these things are so, he asks what man had any cause of boasting in himself? Indeed if he were justified by his own works, or inherent righteousness, he might boast that the meritorious cause of his justification was in himself; but seeing that cannot be, all boasting is excluded, and that not by the Doctrine of Works, but by

the Doctrine of Faith(d) 1.25. Therefore he concludes, that a man is justified by Faith, and not by the works of the Law, done either before conversion or after. He shuts up this discourse, by shewing, 1. That this way of justification is common both to Jews and Gentiles. For as God is one and the same, so is his way of justifying sinners one and the same to all Nations, both to circumcised Jews and uncircumcised Gentiles, namely, by Faith in his Son. 2. He shews, that the Doctrine of justification by Faith, and not by the works of the Law, doth not make void the Law, but rather establishes it. For the Gospel shews, how firm and irrevocable the Law is, seeing Christ was made under the Law, and was, by his fulfilling the Law, to purchase for man a right to the life it promis'd; and by be∣lieving in Christ (who obeyed the Law, and satisfied the breach of it), we acknowledg, that without exact obedience to the Law there can be no salvation; which exact obedience we being not able to perform, our Saviour hath perform'd it for us. And lastly, he tells them, this Doctrine of Faith establisheth the Law still as a rule, though not as a Covenant. From Ver. 21. to the end.

The Ap••stle proceeds to confirm his principal position, viz. that a man is [Chap. 4] justified by Faith, without the works of the Law. And, in order hereunto, he instances in Abraham; touching whom he argues in this manner; What shall we say then? shall we say that Abraham our father found, or ob∣tained righteousness(a) 1.26 by, or according to the flesh, that is, by being circumcised in his flesh, or by his own righteousness and works, which are seen outwardly, and by men esteemed praise-worthy? No, in no wise. For if he were justified by works, he hath whereof to glory, (the cause of his justifi∣cation being in himself); but he hath not any thing whereof to glory, at least before God; though possibly in the sight of men, (who can see no further than the outside) he might have whereof to glory(b) 1.27. Therefore the Scripture affirms that Abrahams Faith, or firm believing the Promise of God, [viz that he would be his shield, and great reward, and give him a Son in whom all the nations of the earth should be blessed, Gen. 15.6.] was counted to him for Righte∣ousness; that is, by means of his Faith he was esteemed or reckoned(c) 1.28 righteous before God, and not by means of his works. For he that worketh, in order to his re∣ward with God, and hath or brings works before God, which are Gods-justice-proof; upon his perfect innocence, or blamelesness, God will, according to the Law of justice, reward and crown his innocence, paying it him as a due debt, and not giving it him by way of favour or grace. But he that works not, as hoping to be justified thereby, (though otherwise he makes conscience of good works, Jam. 2.26.), nor pretends to have any such works as he dares confide in, or bring before God for his justification, but trusts in the gracious promise of God, who justifies, or absolves those who have been ungodly, but now repent and believe in his Son; such a mans Faith is counted to him for righteousness; that is, by means of his Faith he is accounted, or adjudged righ••eous(d) 1.29 in Law, and absolv'd and acquitted in judgment. And agreeable to this is that description of blessedness given by David, Psal. 32. who being sorely oppressed with the guilt of his sins, and the fear of Gods wrath, pronounces the man blessed, to whom God im∣puteth righteousness, (viz. the righteousness of the Messiah, he having no works to bring before God to be justified(e) 1.30 by, and whose transgression is forgiven, and his sin covered(f) 1.31, (viz. from the sight of God so that the Lord looks upon him as no more lying under

the guilt thereof) and to whom the Lord imputeth not iniquity(g) 1.32. From Ver. 1. to 9.

He now moves a Question, Whether this blessedness of justification by Faith alone, belongs to the Circumcision, that is, the Jews only, or to the Uncir∣cumcision, that is, the Gentiles also? And seeing he had before asserted, that Abrahams Faith was reckoned to him for righteousness, he now inquires, when it was reckoned to him, and in what state Abraham was when he was pro∣nounced righteous? He answers, it was fourteen years, at least, before he was circumcised [Gen. 15.2.], therefore this way of being Righteous does not be∣long only to the Circumcision, or the Jews, but to the uncircumcised Gen∣tiles also, who believing in Christ become sharers with Abraham in that blessed∣ness. But then it may be objected, If Abraham was justified whilst he was un∣circumcised, to what purpose was he circumcised? He answers, that Abraham received Circumcision as a Sign and Seal of the Covenant of Grace, made to him and his Seed [Gen. 17.2.4.10.], and as an obsignation that the righ∣teousness of Faith(h) 1.33, was the true way for a sinner to become righteous; which righteousness Abraham had obtained whilst he was uncircumcised, to the end, that he might be the Father (in a spiritual sense) of Belie∣vers among the Gentiles (that were uncircumcised), and the Father of those that believe among the Jews (who were circumcised), namely, to as many of them, as (besides their Cir∣cumcision) imitated his Faith. Therefore the righteousness of Faith is common to Believers, both circumcis'd and uncircumcis'd, and reckoned, or imputed to all that follow the example of the Faith of Abraham, which he had when he was uncircumcised; and therein they are all his Seed, if not by generation, yet by imitation. And marvel not, saith he, that I interpose the condition, if they walk in the steps of Abrahams Faith; for the great Promise made to Abra∣ham and his Seed that they should possess that rich, and fertile, and pleasant part of the world(i) 1.34, to wit, Canaan, with the Coun∣tries adjacent, (under which Heaven it self was also ty∣pically promised and comprehended, Heb. 11.14, 16.), was not made upon Condition of their performing perfect obedience to the Law, either of nature, or that after∣wards given at Sinai; but they were to obtain it, by the righteousness of Faith, and their trusting and depending on the gracious Promise of God. Now (says he) if they that are of the Law, that is, that seek to be justified by the works of the Law, be heirs of this promised inheritance, then the way of Faith prescribed by God, is to no purpose. And if it could be sup∣posed, that God had promised to conveigh the inheritance to them who performed

perfect obedience to the Law, that Promise would not avail them, seeing no man is able to perform perfect legal righteousness. And 'tis evident, that the Law is so far from justifying, and so giving a title to the Inheritance, that it work∣eth wrath, that is, it reveals and pronounces condemnation, and death, upon the guilty for their transgressions: not that of it self, it was originally destin'd to subject men to punishment, but by accident and occasionally in respect of mans disobedience, it doth inevitably adjudg him thereunto. Whereas were there no Law written in nature, or given by God, there would be no transgression, and so no Condemnation. The Law therefore is so far from justifying, that it condemns. Seeing then, that neither Justification, nor the promised Inheritance, (which typified Heaven), is obtained by the works of the Law, it follows, that it must needs be obtain'd by Faith. And God hath appointed it to be ob∣tainable by Faith, that it might be of free and undeserved grace and favour; and to be of grace, that His promise might stand firm and sure to all the be∣lieving Seed of Abraham, (whereas it would be unsure and uncertain, if it depended on the condition of performing perfect obedience to the Law), and not to them only, who are his Seed according to the flesh, (to whom the Law was given), but to them also which imitate his Faith, (though they be Gentiles); for he is the Father of all that believe, whether Jews or Gentiles. From Ver. 9. to 16.

Lastly, He goes on highly to commend the Faith of Abraham, setting it out as a pattern to be imitated and followed. He shews, that it was promised to Abraham by reason of his Faith, that he should be the Father of many Na∣tions, that is, of all Believers in the several Nations of the World, answer∣able(k) 1.35, or like unto God himself, (in whom he be∣lieved), who is the Father of the Gentile as well as of the Jewish Believers. This God, Abrahams Faith rested upon, who by his omnipotent power is able to quicken the dead, and raise them to life again, and will certain∣ly do it, (and so likewise is able to quicken the Gen∣tiles, who are dead in sins and trespasses, as well as he quickened Sarahs dead womb), and calleth those things which be not, as though they were, that is, causeth those things by his word and power, to appear and subsist, which had no being before, as he did in the creation of all things; and therefore 'tis not so much to be wondred at, if he makes the Gentiles (by conversion) what they were not before, viz. the children of Abraham. He further declares, that this Patriarch Abraham believed, and had a strong hope and trust in the promise and power of God against all natural grounds of hope, namely, that he should have a Son, and so be a stock from whence many Nations should spring, according to what was said, Gen. 15.5. So shall thy seed be, viz. as the stars of heaven for multitude. He further adds, that Abraham regarded not the great difficulties objected to his Faith, from his own and his wifes age. He admitted no doubts, or questions touching the promise of God (through unbelief(l) 1.36), but without all dispute, or arguing to the contrary, de∣pended fully on God for the performance of it, and so gave to God the glory of his faithfulness, and power, assuring himself, that he who is omnipotent, could and would per∣form what he had promised. Which stedfast Faith of his was imputed to him for righteousness, because he looked by Faith to the Messias promised, who was to come of his Seed. N••w this, that his Faith was imputed to him for righteousness, was not written, (says the Apostle) for Abrahams sake alone, but for ours also, that is, for our pro∣fit and comfort; to shew us, that Faith shall be imputed to all others also for Righteousness, who shall firmly trust in God through the merit and mediation of Christ Jesus for that blessing. This Jesus, he tells them, God sent into the

world to be our Redeemer, and he was delivered to death for the expiation of our sins and offences, and God hath raised him again to life, to assure us, that our Surety hath paid our debts, and that we shall certainly be justified, if we truly believe in him. From Ver. 16, to the end.

[Chap. 5] He proceeds to another argument, to confirm the Doctrine of justification by Faith in Christ alone, and that is, from the blessed fruits it produces, namely, peace, and reconciliation with God, and an introduction of us into his favour again, and a confirmation(a) 1.37 of us in it; also rejoicing in tribulation, as the means God will sanctifie to accustom us more to patience, and so to increase that grace in us, and in the exercise whereof he will give us more experi∣ence of his faithfulness, and care of us, and so strengthen a well-grounded hope in us, (which will not deceive us), that he will never forsake us. And that which further strengthens this hope, is, that his Holy Spirit (which cannot lye) doth usually in time of tribulation more abundantly testifie his love to the hearts of true Be∣lievers. From Ver. 1, to 6.

Ʋnder this head he also proves, that they that are justified by Faith shall certainly be saved from the wrath to come; and this he demonstrates, 1. From the greatness of Christs love to such, before their justification, when they lay wel∣tring in sin and misery, unable to help themselves. He shews, that for such un∣godly persons as these, Christ in the fulness of time came to dye. And what a degree of love this was, he tells them, they may judg by considering how things usually are carried among men. Among whom, though for a very merciful and benign person, some one man would perhaps venture his life, yet for any man else, (though he were a righteous and just man), they would scarcely find any body that would be willing to do it. But God expresses a mercy and kindness infinitely above this; for He, when he had nothing in the Object to move him to it, when we were profane ungodly sinners, yet even then He was plea∣sed to send his Son to dye for us. And if the love of Christ was so strong and efficacious towards us, as to m••ve him to dye for us before we believed; surely his love will be much more towards us now, and his complacency greater in us, when we are actually justified by Faith in his blood; so that there is no cause to fear but that we shall be saved from wrath through him. 2. He shews, that if, when we were enemies, Christ dyed to work our reconciliation and peace with God (through Faith in his blood); certainly, being now actually justified and reconciled to God, by our believing in him, we need not doubt but we shall be saved by him, seeing he now liveth and sitteth at the right hand of God, and there intercedes for us, and hath all things subjected unto him. 3. See∣ing Christ by his death, sufferings, and intercession hath procured God to be our God and Father (which is more than meerly to save us from wrath), we need not doubt, but that he will do that also for us. From 6, to 12.

He further pursues this Argument, by shewing, that the righteousness of Christ is not less effectual to save those that by Faith are united to him, than Adams sin was to destroy those who naturally descend from him. This he proves by comparing Christ and Adam together, and shewing their similitude and dissi∣militude; 1. As by Adam sin entred into the world, and death by sin, upon all that are his Children by nature; so by Christ righteousness came into the world, and by righteousness life, unto all that are spiritually born of him. For, before the giving of the Law by Moses, sin was in the world, and was imputed, as may appear by this, that Death (which is the wages of sin) reigned over In∣fants, that had not sinned actually as Adam had done. Therefore, besides the Law of Nature which Infants could not transgress, there was another Law which God had given to the first man, the transgression whereof was imputed to

all his posterity, yea even unto Infants. And this first man (he shews) was a type or figure of him that was to come, viz. of Christ Jesus. For as the first Adam was the fountain, head, or root of sin and misery, so Christ is the fountain and head of righteousness and life. And having thus shewed, wherein they agreed, he comes now to shew, wherein they differ: And that he mani∣fests by these positions. 1. The sin of Adam is not so pernicious, as the righ∣teousness of Christ (which is freely given) is beneficial. For if the offence of the first Adam brought forth death to all that are naturally propagated of him, much more shall the free grace of God convey life to all those who are in Christ by Faith, and born of him after the Spirit. 2. Though from Adams sinning, the guilt of his one offence redounds to the condemnation of many, yet the free gift of God, viz. the righteousness of Christ, redounds to the justification of many, not only from the guilt of that first sin, but of all other actual sins also. 3. As by one offence death reigned over all mankind, much more shall they, who by Faith are united to Christ, and so participate of his abundant grace, and the free gift of his righteousness, be made partakers of everlasting life, wherein they shall reign with Him in glory. As therefore by one offence(b) 1.38 guilt came upon all naturally descended of Adam to their condemnation, so by the righteousness and perfect obe∣dience of one, viz. of Jesus Christ, (the meritorious cause of pardon), grace and absolution come upon all that believe in him, and are born again by his Spirit to their justification. From Ver. 12, to 20.

But here then it may be objected. If we are made righteous only by the righteousness of Christ, To what end was the Law given to the Israelites by Moses? He answers, It was not given that we should seek to be justified by it; But 1. That sin might abound(c) 1.39, that is, be more clearly manifested to us, to be sin, and exceeding odious. 2. That grace might super-abound, that is, might ap∣pear much more conspicuous and glorious in pardoning sin, and subduing of it. That as the power of sin appear'd in making us liable both to temporal and eternal death, so might the power of grace appear, in beginning in us a spiritual life here, and bringing us to an eternal life in glory hereafter, through the righteousness of Christ held forth in the Gospel. From Ver. 20, to the end.

He comes now to shew, that this Doctrine of justification by Faith in [Chap. 6] Christ, tends exceedingly to promote holiness. And that he may the more clearly prove it, he first answers an Objection, which some (its like) in those times were ready to make against this Doctrine. They would be apt to say, If we be justifi••d freely by the grace of God, through Faith in Christ; Why may we not then freely indulge our selves in sin, that we may more inhaunce the grace of God, and make it appear more abundant and glorious in the par∣doning of us? This Objecti n the Apostle answers with detestation, shewing that this Doctrine allows no such wicked inferences, but tends altogether to promote holiness. And this be plainly proves by this argument. True Believers are dead(a) 1.40 to sin, (that is, being partakers of the Spi∣rit of Christ they renounce it, and labour to mortifie it) therefore they cannot live in it. And this he shews is signified by their Baptism, whereby they are incorpo∣rated into Christ, and testifie their communion with him; 1. In his death; so that they are to imitate his death by dying unto sin, and by mortifying their cor∣ruptions. 2. In his burial, being buried with him in Baptism unto a similitude of his death and burial, by the immersion of the whole body into the water, (a custom much us'd in hot Countries); and there∣fore

they are obliged to endeavour the burial of the old man, and to labour to abolish the body of sin. 3. In his resurrection, therefore they are to imitate him by rising to newness of life. And as plants ingrafted, receive juice and moisture from the stock, so Believers being by Baptism implanted into Christ, do by virtue of their union with him, obtain power to kill sin, and to dye to it, in conformity to his death; and to rise from death in sin to newness of life, in conformity to his resurrection. And so the the old man(b) 1.41 is crucified with Christ, he having by his merits obtained not only remission of sins, but also the spirit of regeneration for Believers, that the(c) 1.42 body of sin may be destroyed, and they freed and delivered from its power, as those that are dead are no longer subject to the power of any man. And if they be conformed to Christ in his death, there is no doubt but they shall have a spiritual life here, and enjoy with him a celestial and ever∣lasting life hereafter. And as Christ being raised from the dead, dieth no more, so likewise it shall be with his members. For he died once to make atonement for sin(d) 1.43, and to ab••lish it. But being now alive, he lives to the glory of God his Father* 1.44, by whose power he was raised to life again: And so they likewise ought to look upon themselves as those that are dead to sin, and therefore must not live in it, but unto God, though grace received from Jesus Christ. From Ver. 1. to 12.

Having shewed how this Doctrine tends to promote holiness, he comes now to exhort those who are justified by Faith, to endeavour to be holy, and to take care that sin get not any dominion over them, and that they obey it not by yeilding to the sinful lusts, inclinations, and motions of the flesh, nor employ the faculties and powers of their souls, or the members of their bodies in the service of sin and the Devil, but in the service of God, who hath so graciously rais'd them by the power of his grace from the death of sin, and endowed them with the life of righteousness through Faith in Christ Jesus. And he tells them, that if they did contend and strive duly against sin, it should not have dominion over them, because they are not under the Law as a Covenant of works, exacting perfect obedience, and ministring no strength to perform it; but under a Covenant of grace in Christ, which ministers strength to resist sin, and to overcome it. Yet none ought to infer from hence, that because they are not under the Law as a Covenant, therefore they are not under it as a rule; or that because they are under the Covenant of grace, therefore they may indulge themselves in sin, seeing the con∣trary plainly follows thereupon. For standing in the relation of servants to God, they must not serve sin; for they must of necessity be the servants to him whom they obey, and must receive a reward proportionable to the work they do. If they be the servants of sin(e) 1.45, it will bring upon them eternal death; if they be the servants of obedience, that is, obe∣dient servants to God, it will bring them the reward of righteousness, which is eternal life. Indeed before their conversion, he acknowledges, they did serve sin, but (through the grace of God) the time of that bondage was past, and now they had begun sincerely to obey that form of sound Doctrine, into which they were led by them, that first preached the Gospel unto them(f) 1.46. Therefore being made free from the slavery of sin, they were now become servants to righteousness. He tells them, he speaks plainly to them in an earthly similitude (because of the weakness of their understandings in spi∣ritual

matters, Joh. 3.12.), and accordingly declares unto them, that is was but equal, that as before they had obeyed sin, and yeilded up their members to be servants to uncleanness and iniquity, even to the acting of all unrighteousness; so now they should yeild their members to be servants to righteousness, that they may attain to a high degree of sanctification. As therefore when they served sin they were void of righteousness, (that had no whit of their service), so now it is but equal, that seeing they are servants of righteousness, they should be free from sin, and not servants at all unto it. Lastly, he minds them of the sad na∣ture of the service of sin, it being for the time past unprofitable, for the time present shameful, and for the time to come deadly. But they that have gain'd liberty from the bondage of sin, and are become servants unto God, he shews, have great benefit thereby. For they will daily grow more and more in grace and holiness, and at last shall obtain eternal life. So that the wages, due reward, and end of sin, is death; but life eternal is the end of righteousness; not as its wages, but as a gift freely given by God, upon the account of the merit and intercession of Christ. From Ver. 12. to the end.

He comes now to answer another Objection which the Jews would be apt to [Chap. 7] make against this Doctrine. They might say, How can eternal life belong to you Christians, seeing you do not observe the Law of Moses, and so sin contemptuously against God. Nay not only the Gentiles who are converted to Christianity, are by you permitted to neglect Circumcision, &c. [Act. 15.], but the converted Jews are taught by you also, that they need not observe the Law of Moses, [see Act. 21.21.]? To this the Apostle answers, that they who believe in Christ are now no longer under the Mosaical Paedagogy, or tied to observe the Ceremonial Rites; which he proves by this general position, that the Law hath power over a man as long as it(a) 1.47 lives, and abides in force, and no longer; as he instances in the case of marriage. The Law of marriage binds a married wo∣man to her husband, as long as he liveth; but if he die, she is free from the obligation of that Law; that Law ceases as to her, and she is at liberty to marry to another. So for those of the Jews that believe in Christ, the Law(b) 1.48 (through the offering up of Christs Body on the Cross(c) 1.49) is dead to them, and they are freed from the obligation of it, and are now rightfully joined and espoused to another, viz. to Christ, (whose resurrection from the dead shews he is alive); that so living in conjugal affection and obe∣dience to him, they may be made fruitful by his Spirit, and may bring forth such holy actions as are agreeable to the will of God, and tend to his glory. This he shews was not done whilst they liv'd under the paedagogy of the Law, and those external carnal ordinances, (call'd here the flesh(d) 1.50); for though all sinful practices were forbidden by the Law, yet sinful affections were not thereby mortified, or subdued, but rather more irritated and stirred up; insomuch that they were obeyed, and yeilded to, and executed by their members, and so they brought forth that sad fruit, to wit, obligation to eternal punishment. But now they were freed from the Law, and those carnal external observances, (that obligation(e) 1.51 being cancell'd by which they were due), that for time to come they might serve God in newness of life, and with Evangelical obedience; begun and carried on, by the Spirit of Christ, and not accord∣ing to the directions of the Law; written for their use of old, by Gods appointment, and call'd here the oldness of the letter(f) 1.52. From Ver. 1. to 7.

Yet lest what he had said might be ill understood, he comes now to Apologize for the holiness of the Law, and to answer an Objection which he foresaw some might be apt to make against this discourse. Some might say, If vicious motions be stirred up by the Law, then the Law may seem to be the cause of sin. He answers, That the Law manifests and discovers sin, and therefore cannot work it. For as for his own particular, he should not so exactly have known the very desires of the heart to be sin, had not he by a more attentive consideration of the Tenth Commandment found that they were so. But when he knew this ori∣ginal corruption, or the inward depravation of his nature, taking occasion by the Law, that is, being stirred up, and more irritated by the prohibition of it, brought forth all the vicious motions of Concupiscence(g) 1.53 in him. Indeed whilst he knew not the Law, (that is, the exact holiness and purity it required), this kind of sin lay as it were dead in him, that is, was not known to him to be sin, neither did it terrifie his Conscience: But after the Law came to be better known by him, he found, by the prohibition of the Law, his appetite to sin was more increased and enraged. Formerly, when he liv'd a Pha∣risee, and had the Law, but did not sufficiently consider it, nor the exactness and perfection it required, he seem'd to himself to be alive(h) 1.54, that is, to be righteous, and so not liable or obnoxious to death: but when the grace of God had opened his eyes, and shewed him the true sense and spiritual meaning, and extent of the Law, and how that even inward desires contrary to the Law are sins, then he began to see his manifold sins and guiltiness, and that he was in the state of death. Then he understood these two things, which he knew not before: 1. The proper end and use of the Law, which was ordain'd to give life to them that should perfectly keep it. 2. The accidental effect of it, viz. that through the corruption of man, it became a cause of death to him, by irritating his inward corruption. He further shews, that sin, or the depraved nature in him, excited him to disobey the Law by suggesting to him, it was more pleasant to indulge himself in sin, and so seducing him, made him liable to the punishment of it, which is death. However the Law, he acknowledges, is in its self holy, just, and good. But some might then object, How can that which is in it self good, be a cause of death to any man? He an∣swers, 'Tis so only accidentally, not of it self, but through the corruption of mans nature, which therein manifests it self to be more superlatively evil and vile, by being irritated by so holy a Law, and so being the cause of actual sins, and of death. From Ver. 7. to 14.

In the next place, he shews, how he himself was grieved with the remainders of corruption, which he found in himself, even after he was delivered from the dominion thereof, and how much he strove against them, and how he got the victory over them, only by Christ. He complains, he consisted of a regenerate and an unregenerate part; the one was irritated by the Law of God, the other sweetly complied with it; from which two principles, arose a spiritual combate in him, (see Gal. 5.17), which he comes now to describe. And first he acknowledges, that the Law was spiritual, but when he look'd upon himself, and compar'd the

imperfection of his obedience with the spiritualness of the Law, he was compell'd to acknowledg, that he was still in part carnal* 1.55, (namely, in respect of the remainders of corruption that were in him), and sold under sin, not as if he were willingly obedient to it, but as one that against his desire and will, was of∣ten instigated by it, and sometimes over-power'd by the tyranny of it, and car∣ried away whither he would not, and from which he was not yet able wholly to free himself. For that (says he) which sometimes I do, being over-power'd by the force of corruption, and violence of temptation; I do not allow, or approve in my renewed judgment, but utterly condemn, before those corrupt passions are stir∣red in me; and the good which I will and approve, that I do not, in such per∣fection as I gladly would. For I would perform perfect obedience to the Law, but I find that in many things I fall short and offend, yea sometimes am hurried into the evil, which I am utterly averse from, when I am not thus assaulted. So that therein I shew and manifest, that I approve and own the Law to be good, and a perfect rule of righteousness. From Ver. 14. to 17.

He further shews he stood not in fear of being rejected of God, for those remain∣ders of corruption in him, so long as he heartily strove against them, and endeavoured to subdue them. For God judgeth of his Children, that are thus exercis'd be∣tween flesh and spirit, according to the better and sounder part in them, unto which they do willingly cleave and adhere, and not according to the other (the flesh) which they do resist and combate against* 1.56. Ver. 17.

He acknowledges, that in his nature, so far as it is yet corrupt and unrenewed, there dwells no spiritual good, by which he can please God; and consequently not so much as power to will any good. Indeed he found his renewed will somewhat inclining to good, but the corruption yet remaining in him, often hindred the exe∣cution of those good motions and inclinations, insomuch that he could not but ac∣cuse himself of manifold omissions of good, and commissions of evil, which he was heartily sorry and displeased with himself for: so that it was not he as renew∣ed, but as over-power'd by this in-dwelling corruption, that did this evil. And further he declares, that when he was ready to do good, he found the pravity of nature present with him, as a Law over-swaying, and forcing, and inclining him to evil; yet, according to his renew'd nature, (called the inward man be∣cause hidden, and concealed from the eyes of man), he delighted in the Law of God. From Ver. 17. to 22.

But he tells them, he had sad experience of another Law, viz. the power of sin, yet exerting it self in him, and warring and fighting against the Law of God, by which his inward and renewed man was guided, (and with the purity and spirituality whereof it was delighted), and endeavouring to captivate him unto evil. Ver. 23.

Ʋnder a feeling of this misery, he cries out, O that I were delivered from these carnal lusts, that are a death to me! O that I were out of this ani∣mal and terrestrial life! O that I were delivered from this body subject to death! for till then I cannot expect to be delivered from the remainders of sin, and the old man, (which he here calls the body of death, see Rom. 6.6.), Yet for all this he does not faint and despond, but blesses God who in and through his Son, delivers him from the curse of the Law, and the dominion of sin, and will perfect his deliverance from all the power of it in his due time. At last he concludes, that in this his present regenerate condition; though with his mind, that is, with that part that is renewed in him, he serves the Law of God, yet by reason of the corruption that remains in him, (against which he did strive),

he is sometimes tempted and seduced to the commitment of sin. From Ver. 23 to the end.

[Chap. 8] He comes now to shew, that this Doctrine of justification by Faith in Christ affords Believers strong ground of comfort against all fear of evil or punishment, to be endured after this life; which a sense of the imperfection of their sanctification, and of sin dwelling in them, might strike them with. And under this Head, (from v. 1. to 9.), he shews, 1. That this consolation, viz. security to be freed from Condem∣nation, is proper and peculiar to justified persons, only; who being implanted into Christ by Faith, endeavour to be more and more holy, and fulfill not the lusts of the flesh, but follow the guidance of the Spirit of God. For the power of the quick∣ning Spirit of Christ, (which rules in the hearts of Believers as a Law, dicta∣ting to them what they ought to do), frees them and himself in particular, from the reigning power of sin, the wages whereof is death: From neither of which the Law of Moses was able to rescue any man. For the Law cannot justi∣fie any man now, since mans transgression of it, but it only condemns and works wrath; it shews sin, it cannot abolish it. What therefore the Law cannot do by reason of mans first transgression thereof, and his present pravity of nature, God was pleas'd to do, by sending his Son (who took on him our true human nature, yet not a sinful nature, though he had the likeness of it, in being subject to our infirmities), to be made a Sacrifice for us on the Cross, and there he condemn∣ed sin in the flesh of his Son, and did exact of him the pun••shment due to it, that we believing in him might be justified, and reckoned as those, that have performed perfect obedience to the Law; and that, by the inchoation of sincere E∣vangelical obedience to the Law in us, we might be enabled to walk after the Spirit, and not after the flesh. For those that are in their corrupt and natural estate do savour only fleshly things, which lead and bring a man to death, but they that are regenerate do savour spiritual things, which lead to everlasting life and peace. For the wisdom of the flesh, or the carnal mind, is enmity against God, there being a natural repugnancy in it to submit it self to his will. There∣fore they that are in their carnal and corrupt estate, and follow the lust and con∣cupiscence of the flesh, cannot please God till they be converted and changed. From Ver. 1. to 9.

2ly. He addresses himself to the Believing Romans, applying this consolation of immunity from condemnation unto them, who being united to Christ by Faith, have the Spirit of Christ, by his gracious operations dwel∣ling* 1.57 in them. And if Christ be in them by his Spirit, though their body be mortal and subject to death, (by reason of sin, which still dwells in them), yet their spirits or souls are made partakers of eternal life initial, by the righteousness of Christ imputed to them, and a work of sanctification begun in them, which Christ, who hath begun it will carry on. And if the Spirit of Christ dwell in them, he will never leave his habitation, but will raise their bo∣dies to life again at the last day, as his own body was raised from the dead by the power of God. From Ver. 9. to 12.

3ly. He shews from ver. 12. to 17. what use they are to make of this Doctrine, (which affords so great consolation), namely, to engage themselves with all serious∣ness to subdue the flesh, and to be more and more holy. For if they live after the flesh they shall dye, not only a temporal but an eternal death; but if they through the grace and assistance of the Spirit, do subdue and mortifie the sinful lusts of the flesh, they shall live, not only a spiritual life here, but an eternal life in glory here∣after. And he further tells them, that all that follow the guidance of the Spi∣rit of God do evidence themselves to be the Children of God. For after that they have received Christ by Faith, a servile fear of condemnation is no more wrought

in them (as was before wrought by the Spirit(b) 1.58 in the preaching of the Law, in order to bring them home to Christ), but the Spirit of adoption(c) 1.59, which testifies to them, that they are the Children of God, and so encou∣rages them with an humble confidence to call on God as their reconciled Father(d) 1.60. So that they shall not need to fear condemnation any more(e) 1.61, being freed from it by Christ. And this Spirit of Adoption witnesseth in∣wardly unto their Spirits and Consciences that they are the Children of God. From Ver. 12. to 17.

He comes now to shew, how this Doctrine of justification affords grounds of comfort to justified persons against the afflictions they may meet with in this life From Ver. 17. to 31.

And, 1. He shews, that they are Heirs, Heirs of God, and joint-Heirs with Christ(f) 1.62, their Elder Brother; and if they be willing to suffer with him, (when called to it), and to have communion with him in afflictions(g) 1.63, they shall also be glorified with him. And he tells them, that the sufferings of this life(h) 1.64, let them be what they will, are no way to be compar'd to the glory that shall be revealed hereafter, and conferred on those that suffer for Christ. He shews them, that the whole frame of the Ʋniverse, and all the visible Creatures in it, being now (contrary to the first institution of God) made subject to vanity, and in a great part to destruction, long(i) 1.65 as it were, for the manifestation of the glory of the Sons of God at the day of judgment, that they may be redeemed and delivered from their corruption, and the abuse of men. For the Creature against its natural propension and inclination, (which inclines it to self-preservation), was made subject to vanity and a frail condition, and that by reason of the sin of man, for which God subjected it to this curse and male∣diction. And if the Creature(k) 1.66 being made thus subject to vanity and misery, (not for its own, but our fault), doth patiently bear it, in expectation of deliverance from this bondage of corruption, and to be restored into that excellent and primitive state of its creation(l) 1.67, (name∣ly, at that time when the Children of God shall attain unto their glorious Estate), how much more should we patiently bear afflictions, in expectation of a glorious de∣liverance? For the whole Creation(m) 1.68 (after the manner of a travelling woman) doth groan and sigh with us, to be delivered of this burden of vanity and misery, unto which it is subjected. And we also (says the Apostle), who have received the first fruits of the Spirit, (viz. peace and joy, which are the pledges and beginnings of Eternal life), do breathe after the compleating and per∣fecting of our Adoption, in the glorious resurrection of our bodies, and redemp∣tion of them from all evil and misery. And the hope of this should comfort us under all afflictions. For we have not at present actual possession of the glory we expect, but have it as yet only in hope; but hope(g) 1.69, (that is, the thing hoped for), when it comes once to be seen with our eyes, and possessed, is no longer hoped for,

but enjoyed. So that it is the property of hope, to wait for, and expect a fu∣ture good, and of Christian hope to expect the glorious manifestation of the com∣pleat Adoption, and glory of the Sons of God, and to wait patiently for it. From Ver. 17, to 26.

2. He shews, that justified persons are not left to themselves in those afflictions that come upon them, but the Spirit of God supports them in their distresses and anxieties of mind, and teaches them how to pray, (which is the surest refuge in trouble), helping their infirmities, and directing them to ask things agreeable to the will of God, and in a due manner. He also intercedes for them, that is, causeth and exciteth them to intercede, and cry, and pray for themselves(o) 1.70, and that with lively feelings, groan∣ings, and pangs of affection, such as cannot be expressed or uttered by words. And God who is omniscient, knows what is the mind and intention of those groans, which his Spirit excites in his own Children. For the Spirit teaches and guides the Saints to pray in such a manner as is best pleasing and acceptable to God. Therefore, being sure to be heard, they may comfort themselves in their afflictions. From Ver. 26, to 28.

3. He further declares how He and other Believers did know by daily expe∣rience, that all things (even afflictions) do work toge∣ther(p) 1.71 for good to the Saints, they being effectually called to believe in Christ, according to the eternal counsel and purpose of God; according to which he hath purposed in himself, to save mankind only by grace through Christ. For whom he did fore∣know, chose and mark, for his own, from all eternity; he did predestinate, fore-appoint, and design to make conformable to his Son, not only in holiness and happi∣ness, but in the Cross and sufferings, as the means conducing thereunto; intend∣ing, that his own Son should have many adopted Brethren, of whom he should be the Head and Captain, (as the first-born was wont to be in all families), in couragious bearing of afflictions, and passing thorow them to eternal glory. And those whom he did thus fore-ordain* 1.72 to eternal happiness, he effectually calls in time to believe in his Son; and whom be thus calls he justifies; and whom he ju∣stifies them he decrees to glorifie; first, by sanctifying of them, (which is glory begun), and hereafter by giving them a full possession of glory in Heaven. Therefore justified persons have a solid ground of Consolation, though they be afflict∣ed in this life. From Ver. 28, to 31.

4. He concludes this Argument of his, for justification by Faith, with a holy insultation, and triumphing in Christ against all accusations and tribulations which the Devil or the World might be able to bring upon justified persons; arguing in this manner: If God declare himself to be so much for us, as that he hath chosen, called, justified, sanctified, and intends to glorifie us hereafter, who shall be able to hurt us? If God spared not his only begotten Son, but gave him over to death for all us who believe in him, we have no cause to fear but he will give us whatsoever else is good for us, and may tend to promote our Sal∣vation. And to pursue this Argument further, he asks, Who can implead any of Gods Elect, as Satan and their own Consciences (sometimes) are apt to do? If they do, he replies, It is God that justifies(q) 1.73, ac∣quits and absolves them from condemnation for the sake of Christ. And he demands, Who can condemn those who are freed by Christ, who dyed, rose again(r) 1.74, now sits at Gods right hand, and intercedes for them? He asks, What can separate them from that love wherewith Christ hath loved them, and manifested toward them, in doing all this for them? Shall tribulation, or persecution, or

any afflictions, which are only trials of Faith? No, none of them can hinder them from enjoying the full effect and sweet sense of Christs love, though such trials have been the lot of Gods people, both under the Old and New Testament. So that they may apply the words of David in Psal. 44, 22. unto themselves, saying, For thy sake, O Lord, we are persecuted continually, and are in daily expectation of death, and are used as if we were sheep destinated to the slaughter; nevertheless in all these conflicts we do more then overcome, through Christ helping of us; our graces being strengthned thereby, and our reward in∣creased. He concludes that he is perswaded, that neither the pleasures of life, nor the terrors of death, nor evil Angels, nor any of the powers and principalities of this world, nor evils present, nor any that can happen to us hereafter, nor heighth of prosperity, nor depth of adversity, nor any thing else, can separate us from the love of God, wherewith he loves us; being by Faith united to Christ. For his love is founded on an immutable foundation, viz. the infinite merit of his Son. From Ver. 31. to the end.

He further confirms the assertion, that justification is by Faith in Christ, [Chap. 9] and not by the works of the Law, from the experience of the Israelites, who seeking justification by works, and not by Faith in Christ, found it not, and were therefore cast off; and from the experience of the believing Gentiles, who not trusting in their own works, fled by Faith to Christ for justification, and so obtain'd it. And he answers four Objections, which he foresaw would be made against what he should say touching the rejection of the Jews.

1. Some would perhaps say, that what he spake upon this Argument, savour'd of ill will and disaffection to his own Nation. For answer to that, he solemn∣ly protests in the presence of Christ, his Conscience also bearing him witness (which was guided by the holy Ghost), that he was greatly afflicted, and grieved at the very heart, for the rejection of the Jews, who would not be brought to look af∣ter Christ, but depended on the Law, and confided in their own righteousness. For he had such an affection for them, that if it were possible, (and might consist with the will of God), that retaining his communion with Christ in ho∣liness and love, he might be separated from him in bliss and happiness, he could even be willing to suffer it(a) 1.75, to redeem his Kinsmen and Nation from that judicial rejection. And besides his natural affection to them, he tells them, he had other reasons to inflame him to this Charity, and to oblige him to have a high respect and esteem for them, they being the people whom God had extraordinarily dignified with many great and glorious priviledges. Particularly, they were Israelites descended from Jacob, who wrestled with God for the blessing, and had thereupon the honourable name of Israel(b) 1.76 given him, Gen. 32.28. 2ly. God assum'd and adopted them for his peculiar people, before all other Nations of the world, [Exod. 4.22. Deut. 14.1. Jer. 31.9.] 3ly. They had the high priviledg to have the presence of God in a more eminent and glorious manner manifesting it self among them, from between the Cherubins on the Ark, [2 Chron. 6.41 Psal. 63.2. Psal. 78.61. 1 Sam. 4.21, 22.]. 4ly, With them the Covenants were made, viz. that Covenant first made with Abraham, and of∣ten repeated; and the Sacraments of the Covenant were also given to them, viz. Circumcision and sprinkling of blood, [G n. 17.10. Exod. 24.8.]. 5ly. To them God give his Laws, moral, judicial, and ceremo∣nial, prescribing his own worship and service. 6••y, To them the promises of the Messias were made. 7ly, They are descended of those honourable Patriarchs, Abraham, Isaac, and Jacob. Lastly, They are they, of whose stock Christ took

his humane Nature, who in the unity of his person, is true man, and true God, blessed for evermore(b) 1.77. From Ver. 1, to 6.

2. Objection: If the Jews be rejected, then some will be apt to say, That the Word of God, and the Promises of Grace made to the Israelites is void, where∣in God promis'd to Abraham, I will be thy God, and the God of thy Seed. He answers, that all that are born of Israel the Patriarch, according to the flesh, are not true Israelites, that is, such to whom the Promise appertains. Neither are all that are begotten of Abraham according to the flesh, the true Children, and Heirs of the Promise, but only his spiritual Seed, namely, true Believers, begotten after the Image of his Faith. For Abraham had two Sons, Ishmael, and Isaac: Ishmael was a type of those that are born, only according to the flesh, and were to be cast out; and Isaac, of those that are born, not meerly by the power of Nature, but by vertue of the Promise and free grace of God, and these are to be reckoned for the true Seed(d) 1.78, that shall inherit, [see Gal. 4.24, &c.]. So that the carnal Seed of Abraham, born according to the course of Nature, are the Children of God, to whom the Promise was made; but the Children(e) 1.79 represent∣ed by Isaac* 1.80, born of the supernatural power of the Spirit of God, (who by Faith lay hold on the Promise of Salvation made in Christ), they are to be accounted for that Seed mentioned in the Covenant, I will be thy God and the God of thy Seed. This also, he shews, was typified in the twins Rebecca had by Isaac, viz. Esau and Jacob, who though they had not only one Father, but one Mother, (which Ishmael and Isaac had not), and were born at one time, yet their condition was very different, neither had they equal favours and priviledges vouchsaf'd to them by God. If therefore any shall won∣der that the Gentiles should become Heirs to the Promise, by Faith in Christ, and that the carnal Jews should be cast off, for their infidelity, and adhering to their own righ∣teousness, let them consider this instance of Esau and Jacob, of whom when Rebecca was with Child, and found the Babes strugling in her womb, (in a manner not usual to other women, Gen. 25.22, 23.), she enquired of the Lord by prayer, or by some Prophet, what the meaning of it should be, and received this answer, that two Nations (that is, the heads of two Nations, viz. Edomites and Israelites) were in her womb, and that God had determined before either of them had done good or evil, to prefer the younger before the elder, and declared, that the elder should serve the younger* 1.81, [which was fulfilled, when the Israelites subdued the Edomites, 2 Sam. 8.14. 1 King. 22.47. Obad. v. 17, 18.]. And in the Prophet Malachi, ch. 1. v. 2, 3. 'tis expressed in higher terms,* 1.82 viz. Jacob have I loved, Esau have I hated: where, by Esau his posterity, the Edomites are to be understood, and by that word hated, seems to be meant, that God less loved them, than the Israelites; or was not so kind to them, as to these; in that, whereas he gave to Jacob or the Israelites, a Land flow∣ing with milk and honey; the portion of Esau, or the Edomites, was the stony and barren Mountains of Seir. For the word hate in Scripture many times signifies no more than less to love: As Gen. 29.31. Luk. 14.26. Joh. 12.25. And this was spoken, that by this type

the eternal purpose(f) 1.83 of God, founded in his own free choice, might be manifested and declared, fixed and firm, to save sinners, not for the works that they should do, but by Faith in his Son, which is wrought in them by the free and effectual vocation(g) 1.84 of his Spirit, illumi∣nating their minds, and changing their hearts; that so they may acknowledg their justification and salvation to his free grace in Christ only, and not to their own me∣rits and works, which the carnal Israelites so much de∣pended on. From Ver. 6, to 14.

3. Objection: But if God deal thus unequally with men, and do not dispense his favour according to mens merits and works, Does he not seem to be un∣just?

Answ. Far be it from us to think, that God can be in the least unrighteous. For he is debter to no man(h) 1.85, and therefore he is free to dispense his favours where he pleases, and to deny them where he pleases, without giving account thereof to any one. And this is agreeable to what he himself says to Moses, Exod. 33.19. I will have mercy on whom I will have mercy, &c. Therefore no man is injur'd that is not effectually call'd by his grace, seeing it is of his free grace and mercy that any one is call'd. 'Tis not therefore to be ascrib'd to mans free will or endeavour that any obtain Salvation, but to the free grace and mercy of God. And as God is free in shewing mercy to whom he pleaseth, so he may justly cast off and reject obstinate contemners of Christ and his Gospel, for their own contumacy; as he proves by the instance of Pharaoh, who having often hard∣ned his own heart against the judgments of God, [Exod. 8.15, 19. & 9.34.], at last God was provoked judicially to leave him to him∣self, and to give him up to his own obstinacy and obdu∣ration, [Exod. 9.12.] Insomuch that God tells him, [Exod. 9.16.], for this have I raised thee up(i) 1.86, [or made thee to continue]; and have preserv'd thee a∣midst

all these plagues, that (thou abusing my patience by thy desperate obsti∣nacy), I may shew forth my divine power, and make it appear more illustrious before all the world, in the tremendous and exemplary punishment I shall inflict upon thee. Ʋpon the whole, the Apostle concludes, that as God is free to shew mercy where he pleases, and is not bound to render any reason thereof, beyond his own will, and divine pleasure; so when he delivers up any obdurate sinner to the obduration(k) 1.87 and hardness of his own heart, this he may justly do, without any impeachment of his righteousness. From Ver. 14, to 19.

4. Objection. If the case be thus, that God doth sometimes (and that just∣ly) leave obdurate sinners to harden themselves, why is he so offended at it, why does he so complain of it by his Prophets, why does he severely punish it? For who can resist his will?

Answ. 'Tis not fit(l) 1.88 that Man, who is a guilty Creature, and obnoxious to God, should presume to ob∣ject any thing against Gods proceedings, which are always just and holy. 'Tis not fit the Creature should dispute with his Creator; or question him, why he hath dealt thus or thus with him. Hath not the Potter power and liberty, out of the same lump of Clay to make one Vessel f••r an honourable use, and another for a vile and more abject, [see Isa. 29.16, & 45.9.]. Are not all mankind in the hand of God, as Clay in the hand of the Potter, Jer. 18.6? What if God, after he hath expressed patience, and b••rn with the vessels of wrath* 1.89, a great while, who by their sins fit themselves for destructi••n, do at last give them up to it, and to the judgment they have deserved? is there any thing that can reasonably be ob∣jected against this? And thus the case stands with the incredulous Jews, whom God rejected not, till they had shewed themselves obstinate refusers and contemners of Christ and his Gospel. And what if God willing to ren∣der the riches of his free grace more illustrious towards the vessels of mercy, do effectually call them to believe in his Son, and by justifying and sanctifying of them, prepare them for glory. And thus the case stands with those that are brought to believe in Christ, not only a∣mong the Jews, but among the Gentiles also. And what is there in this that any can blame, there being so much righteousness, wisdom, and goodness manifested there∣in? From Ver. 19, to 25.

And lest the Jews should yet stumble at this Doctrine, he comes now to prove that the calling of the Gentiles was foretold by the Prophet Hosea, ch. 2. v. 22.

where God declares, that he will call them his people which were not his people, and will have mercy on them which have not obtained mercy. And Hosea 1.10. he says, it shall come to pass instead of that which was said unto them, ye are not my people, it shall be said to them, ye are the sons of the living God; which notes his receiving the Gentiles into the Church, which was an act of Gods free and undeserved mercy; at which the Jew∣ish Believers were much astonished, as we may see, Act. 10.45. He shews also, the rejection of the Jews to be f••retold by the Prophet Isaiah, ch. 10.22. whose words he accommodates to this matter, in which place the Prophet proclaims on this wise, Though the number of the people of Israel, according to the flesh, shall be very great, that they may be compared with the sand on the sea∣shore(m) 1.90, yet a very few only of them shall be sa∣ved. This the Prophet speaks of th••se Jews that escaped the hands of Sennacherib (which were only those few that fled to Jerusalem); and the Apostle considers the deliverance of those few as a type of those that shall be∣lieve in Christ to their salvation. The Prophet further adds, that God would make a quick dispatch, and deal in justice with that land, and that people of the Jews; and though there were never so many of them, only a few should be left, the far greater part should be involv'd in that destruction. And this the Apostle cons••ders as a type of the rejection of the greater part of the Jews, for their incredulity and contemptuous refusal of Christ. And to this also he accommodates what the same Prophet had be∣fore said, ch. 1. v. 9.(n) 1.91 concerning those shut up in Jerusalem, when Rhezin King of Syria, and Pekah King of Israel besieged it, but could not prevail against it, 2 King. 16.5. namely, that if the Lord of Hosts had not by that means preserved a small remnant, viz. a small seed to them, out of which that people might after∣wards spring up again, they had been as utterly destroyed as Sodom and Gomorrah were. And in the like manner God would now in these times only bring some few* 1.92 of the Jews to believe in Christ, and would reject the greater part of them for their obstinate refusing of him. From Ver. 25, to 30.

In sine: he shews, that the experience of the believing Gentiles might con∣firm this Doctrine of justification by Faith. For they not following after the righteousness of works, nor seeking to be righteous that way, had attained to true righteousness, viz. that which is by Faith in Christ; and the unbelieving Jews, seeking to be justified by the Law, and following after that way(o) 1.93 of righteousness, came short of that righteousness which they sought after and no wonder seeing they sought it, not by Faith in Christ, but despised him to their own destructi••n, stumbling at his humility and mean condition in this world. And thus it was predicted in those two places, Isa. 8.14. & 28.16.(p) 1.94 Behold I lay in Sion (that is, in the Church of God among the Jews) a foundation stone, viz. the true Messias Jesus Christ, who to the unbelieving Jews and Gentiles, is a stone of stumbling, and a rock of offence, but whosoever be∣lieveth in him shall not be frustrated of his hope, or ashamed(q) 1.95, whether he be Jew or Gentile. From Ver. 30. to the end.

[Chap. 10] He further prosecutes this Argument of the Jews temporary rejection; shew∣ing this to be the cause thereof, that they foolishly and stubbornly rejected the righteousness which God presents in the Gospel. And being first to convince them of their folly therein, lest they should think he spake out of disaffection to his own Nation, he professes he was so far from it, that he heartily prayed to God for their conversion and salvation. For he could not but bear them record, that very many of them had a zeal, in their way, to please God, but for want of true knowledg they were greatly mistaken. For being unsatisfied of Gods way of ju∣stifying sinners, by the righteousness of Christ apprehended by Faith, and de∣siring and endeavouring to establish a way of righteousness by their own works and obedience to the Law, they have refused to submit to Gods way of justifica∣tion, which is by Faith in Christ. He tells them, they should have considered, that Christ is the end of the Law, that is, that all the Ceremonies of the Law prefigured him, and had reference unto him as their scope and end; and that the moral Law convincing men of their sins, and condemning them for them, did plainly shew, that the expiation of sin could no where he found but in the sacrifice of Christ, and therefore righteousness must be sought by Faith in him, and not by the Law. For Moses when he commended the Law to the people, Deut. 30.11, &c. spake in this wise; This is the commandment which I command thee this day, it is not hidden from thee, neither is it far off. It is not in heaven, that thou shouldst say, who shall go up for us to heaven, and bring it down unto us, that we may hear it and do it. Neither is it be∣yond the sea, that thou should say, who shall go over the sea for us, and bring it unto us, that we may know it and obey it: but the word is very nigh unto thee, in thy mouth, (that is, thou canst not plead ignorance, for this word is fully declar'd to thee, and thou hast it daily in thy mouth) and in thy heart, (thou understandest sufficiently what the Lord requires of thee), that thou mayest do it. It remains therefore, that thou take care fully and ex∣actly to perform it. For the man that doth all things prescribed in the Law ex∣actly and perfectly, without ever failing in any one particular, shall live there∣by: And on these, and no other terms doth the Law promise eternal life, which now are not possible to be perform'd by any meer man since Adams fall. But as for the Gospel which presents justification by Faith, he tells them, that if he may bring it in speaking, in allusion to Moses, they should find it would speak in this wise: Say not in thine heart, (nor give way to any such vile thoughts), Who shall ascend into heaven to bring the Messias down from thence, that we may believe in him and obey him? For he is already come from heaven, and actu∣ally exhibited and offered to thee, and if thou wilt be saved, 'tis necessary thou believe that this Jesus is the true Messias, sent of God; and not only so, but that being crucified here by wicked men, and put to death, and laid in the grave, he rose again the third day, and ascended to the right hand of his Father, there to intercede for us. And say not thou in thy heart, Who shall descend into the deep, (that is, into the grave), to bring Christ again from the dead? For as he died for the sins of men, so he is assuredly risen again for their justi∣fication. And further, he shews, 'tis agreeable to the righteousness which is by Faith, in allusion to what Moses said, to speak thus. The Gospel (which holds forth all these things concerning Christ, and by which men are exhorted, and brought to believe), is openly proclaim'd and preached by the Apostles, and other Ministers of Christ (so that none of you can reasonably pretend ignorance) this word, I say, is come near unto you, and so plainly declar'd that you may apprehend it in your understandings, believe it in your hearts, and confess it with your mouths(a) 1.96. And he that shall sincerely confess with his mouth, and own Jesus Christ for his Lord and Saviour, [see Gal. 2.20. 1 Tim. 1.15.], and with his heart believe in him, and depend on the merits of his death ond passion, and believe also his resurrection, shall certainly be saved. For Faith is the means whereby the righteousness of Christ is received and made ours; and a sincere

confession of Christ is an effect and fruit of that Faith, and so a way(b) 1.97 un∣to eternal salvation. And that there is a real connexion between true Faith in Christ, and eternal salvation, (so that he that hath the one, shall not fail of the other), he proves from Isa. 28.16. where the Prophet saith, he that be∣lieveth, [viz. in Christ the precious Corner-stone laid in Sion] shall not be ashamed, nor frustrated of his hope and expectation. And there is no difference between Jew and Gentile in this matter. For he that is Lord over all, is rich in his mercy to all, that truly worship him, and call upon him, with a true Faith and Contrition, as he proves from the testimony of the Prophet Joel, ch. 2.32. which promise belongs to the Gentiles as well as to the Jews, as may appear from Act. 2.21. From Ver. 1. to 14.

Having thus shewed, that the Promise is universal, that whosoever call upon the Lord in a due manner shall be saved, whether they be Jews or Gentiles, hence he inferreth, that the Gospel must be preached to the Gentiles, and that himself and his fellow Apostles did nothing but what was agreeable to the will of God in so doing. This he proves by an heap of arguments clapt together after this manner. Those that(c) 1.98 call on the name of the Lord and worship him in a right manner shall be saved: but none can call on him, except they first believe in him; nor believe in him, except they have been first instructed, and taught to know him; nor can they ordinarily be taught to know him without a Preacher, nor can any lawfully preach them, except they be authoriz'd of God, and sent; and to such the words of the Prophet Isaiah, ch. 52.7. may be ad∣apted (which were first spoken on occasion of the joyfull tydings brought by the messengers who brought the news of the Jews deliverance out of the hands of the Babylonians), How beautiful are the feet of them that preach the Gospel of peace, and bring glad Tidings of good things. For if the news of that corporal deliverance by Cyrus was so welcom, how should the Gospel-tidings of spiritual deliverance from the slavery of sin and Satan by Christ be much more welcom? From Ver. 14, to 16.

But here he supposes the Jews (who could not abide to hear the Gospel should be preached to the Gentiles) might object, If the preaching of the Gospel to the Gentiles be of God, how comes it to pass, that so few of them obey it? To this he answers, that the Jews were not to be offended hereat. For as the sending of the Apostles to preach the Gospel was foretold in the Scripture as he had proved, so the incredulity of the greatest part of the Jews and Gentiles, and the small fruit and effect of the Apostles labours was foretold also, in those words of Isa. 53.1. Lord who hath believed our report? that is, how few have been perswa∣ded, and wrought upon by our preaching. It follows therefore, that the Faith of the Gentiles could not in an ordinary way be otherwise wrought, than by hear∣ing the Gospel preached* 1.99, and the Gospel could not be lawfully preached unto them but by the command of God. But then here it might be objected again; If God intend∣ed that the Gospel should be made known, and preached to the Gentiles, as well as to the Gentiles; how comes it to pass, that the Apo∣stles have preached it to so few of them? He answers, that not a few only of the Gentiles have heard it; for what was said by David, Psal. 19.4. concern∣ing the preaching of the heavens, may well be said concerning the preaching of the Apostles; their sound(e) 1.100 went into all the earth, and their words into all the world. From Ver. 16. to 19.

* 1.101But the Jews might here further object, That they did not know that the Gos∣pel was to be preached to the Gentiles, and that they should be called to a par∣ticipation of the grace thereof.

He answers, that Moses and Isaiah do both plainly affirm it: As first, Mo∣ses, Deut. 32.21. where he foretells, that because the Jews violated the con∣jugal Covenant between God and them, He would cast them off for their wick∣edness, and bestow their priviledges on the Gentiles. As if God should have said, You have chosen another God, even your idols; and I will chuse another people, even the Gentiles; you have angred me by giving my honour to Idols, and I will anger you, by giving your prerogatives to the Gentiles. 2ly. Isaiah affirms the same, who in ch. 65.12. predicts the conversion and coming in of the Gentiles, by the ministry of the Gospel; and also the rejection of the Jews, declaring bold∣ly and plainly, that God would be sought* 1.102 unto, and call'd upon, by those that have not in former times asked any thing of him; that he would manifest him∣self to them who before inquired not after him, and prevent their seeking of him by sending unto the seeking of them, [see 2 Cor. 5.20. Eph. 2.17]. And, that the Jewish Nation, whom he had long laboured with, from time to time, to reduce and reclaim them, spreading forth his hands all the long day of their vi∣sitation, to invite them, and call them by the preaching of his Prophets, and af∣terwards of his Apostles, (but in vain). He was resolv'd, for their wilfull ob∣stinacy, to reject them, and to receive the Gentiles in their room. From Ver. 19, to the end.

[Chap. 11] Having thus spoken of the rejection of the Jews for their refusing Christ, in the 9th and 10th Chapters, and of the calling of the Gentiles; he comes now to shew, That the Gentiles ought not thereupon to insult over the Jews. For their rejection is neither total, nor final. The former he proves from ver. 1, to 11. The latter, from ver. 11, to 33.

1. The first he proves, viz. That God hath not totally rejected all, and every one of the Jews, by these Arguments. For, 1. He himself being a Jew was not rejected. 2ly, God hath not cast away those of the Jews which he fore∣saw(a) 1.103 would (through the operation of his grace) embrace Christ, and believe in him. 3ly, He proves this, by instancing in Elias, in whose days the ten Tribes having generally revolted from God, and followed Jeroboams Idols, the Prophet comes to God, and complains of the wickedness of the people of that time, that they had killed the Lords Prophets, and thrown down his Altars(b) 1.104, (built by pious men of the ten Tribes to serve God with, when they were not permitted to go to Jerusalem(c) 1.105), and that himself was now the only pious man left in the Land, (thinking possibly that all that Obadiah had hid were destroyed by Jezebel), and that was the reason they now attempted to kill him also. God answers him, that he had reserved Seven thousand to himself, that continued in his true worship, who had not bowed the knee to the Image of Baal. As therefore there were many true wor∣shippers in Israel in that time of general defection besides Elias, 1 King. 19.14. so he tells them at this time, though the generality of the Jews for their refusing of Christ be rejected, yet God had reserved to himself a remnant, according to his free and gratuitous election, whom he will draw to believe in his Son. Hence he infers two Conclusions. 1. If a remnant be reserved, meerly by the free and gracious election of God, then 'tis not upon the foresight and consideration of the merit of their own works;

for that which is of grace is not of works. Grace and works (as causes) mutually destroy each other. Grace is free and* 1.106 gratui∣tous, and gives a favour which is not due; but whatso∣ever is given for the merit of works, is not freely given, and consequently is not grace. Works challenge a reward as a due debt, else they would lose the nature of works done to merit by. The nature of grace is to be free; but the nature of works is to make indebted. If therefore the Election be meerly of grace, God ought to have all the glory; If it be upon the merit of works foreseen, then corrupt flesh will boast.

2ly. His second Inference is this, that though the generality of the Israelites, (who are so after the flesh), seeking justification and salvation by their own righ∣teousness, and observance of the Law, (and not in a right manner), have not obtain'd it, (see ch. 9.31.); yet the elect among them, seeking it in a Gos∣pel-way, by Faith in Christ have obtain'd it; and the rest (being left to themselves and the power of the Devil) by the just judgment of God, are blinded and hardned even unto this day(c) 1.107; so that in them is accomplished what the Prophet Isaiah [ch. 29 10. & 6.9.] long ago prophesied of those Israelites, who having first hardned their own hearts against God, should be after given up by God to a further obduration; insomuch that the spirit of slum∣ber(d) 1.108 should fall upon them, and they should have eyes and ears, wherewith (as the case stood with them) they could neither see nor hear; that is, such a mind where∣with they could not understand the things that concern'd their peace. And what David said prophetically(e) 1.109 of some in his time, Psal. 69.22. (by way of retribution to their wickedness), that the things that were appointed for their good, (viz. their necessary food and refreshment), should turn to their mischief, saying, Let their table(f) 1.110 be made a snare, and a trap, and a stumbling block(g) 1.111 and tend to their hurt; and bow down their back(h) 1.112 always, that is, let them savour nothing but earthly things, having their minds and hearts intent upon them; who being often warn'd of God, would not mind heavenly things. All this the Apostle applies, and adapts to the incredulous Jews of his time, to whom the very preaching of the Gos∣pel was an occasion of obduration, they growing worse, and not better, by it, and being blinded, discerning nothing of heavenly things. From Ver. 1, to 11.

2. Having thus shewed, that the rejection of the Jews is not total, he comes now to shew, it is not final, and that they shall be generally called before the end of the world, that both Jews and Gentiles may make one sheepfold, and one flock under Christ Jesus the great Shepherd. To prove this point, he brings divers Arguments for the comfort of the poor Jews, and inserts an Admonition to the Gentiles, not to insult over them. From Ver. 17, to 23.

1. He shews them, that the Jews have not so stumbled, that they should fall and never rise again; but God in his righteous judgment hath permitted them to fall, that they having obstinately refused the Gospel, it might be preached to the Gentiles; and the calling of the Gentiles, and their receiving of the Gospel, he will in his infinite wisdom make use of, to make the Jews jealous, and emulous,

and troubled to see themselves so far out-stripp'd by those whom they so contemn∣ed. And so make that emulation a means to bring them to embrace Christ also. So that his Argument lies thus; If the rejection of the Jews occasioned the Cal∣ling of the Gentiles, whom they shall one day be provoked(i) 1.113 to emulate and follow, then the Jews shall be called. But the first is true, in the Text, there∣fore the last.

2. If their casting off were so profitable to the World, much more will their calling home be. If their rejection did further the salvation of the Gentiles, insomuch that the paucity(k) 1.114 of Believers among them, proved the riches of the World, that is, occasion'd a numerous and copious conversion of the Gen∣tiles, and spread a rich and an abundant knowledg of Christ in the World; how much more shall a general calling and c nversion of them confirm the Faith of the believing Gentiles, and be a means to convert those of them that do not believe all over the World.

3. He shews, that he himself is an Apostle of the Gentiles, and did earnestly desire to make his ministry glorious, in converting as many of them as he could, and the rather, that he might provoke his own Nation, not to suffer the Gen∣tiles alone to enjoy the priviledges of the Sons of God, but that they would join themselves unto them, that so they also might be saved. Therefore he inti∣mates, that the case of the Jews is not desperate, nor ought to be look'd upon with contempt by the Gentiles.

4. That he might further urge his Argument which he had made use of at v. 12. he shews, That if the casting off of the contumacious Jews be a means of sending the Gospel to the Gentiles, and so of bringing them to Faith in Christ, (whereby they obtain pardon of their sins, and reconciliation with God), What a miracle of mercy will the re-assuming of them again into Gods favour be, (upon their embracing of Christ), even as great, and as fit to work upon the Gentiles, and make them rejoice, as if they should see their dear friends (whom they entirely loved) raised from the dead again(k) 1.115.

5. He uses another Argument, taken from the relation of the Jews to the Covenant made with their Fathers, arguing after his manner: The holy Nation; that is, the Nation which is Gods peculiar people, and federally holy, cannot be cast off for ever; but the Jews are an holy Nation, which he proveth, because they are descended of holy Parents; and if any doubt of that, he proves it by two similitudes, viz. of the first-fruits, and root, which being holy make the lump, and the branches holy. Concerning the first fruits, the Law is set down Lev. 23. by which the people were not permitted to put sickle into their corn till they had offered a sheaf to the Lord, and then it was lawful for them to reap it; and when they had inn'd their Corn, they might not eat of it, till they had offered two loaves to the Lord, and then was their whole lump sanctified, and made lawfull for them to eat. Now he shews, that the Patriarchs, Abraham, Isaac, and Jacob were as the first-fruits, and the people of the Jews were as the lump. The Jews therefore being descended from those holy Patriarchs, to whom and their seed the Covenant is made, [I will be thy God, and the God of thy seed], have still a relation to that Covenant made with their Fathers; and so their case is not desperate. And the same is the sense of the other similitude. As the branches follow the nature of the root, so do the Jews the condition of those holy Patriarchs, in regard of the outward priviledges of the Covenant; that is, not in respect of personal and inherent, but faederal and external holiness, so as they may expect to be owned by God as his visible Church. From Ver. 11, to 17.

But here some Gentile might object, We acknowledg the root of the Jewish

Nation to be holy, but what good doth the holiness of the root to these incredulous branches, that are now broken off, and rejected of God? The Apostle answers, That some of the branches are indeed broken off from the sweet Olive-tree, (that is, from the Church of the holy Patriarchs); and the Gentiles, that are as a wild Olive, and not sprung from that holy root, are by Faith grafted in among the branches that remain in the sweet Olive, and so imitating the Faith of the holy Patriarchs, are made one Church with them, and thereby partake of the root and fatness of the sweet Olive, that is, of the Doctrine and grace of Christ, and all the spi∣ritual benefits and priviledges which he conferreth on his Church. But yet seeing the Gentiles are, of meer grace, grafted in, (being before in a forlorn condi∣tion), they should not disdainfully boast, or insult over the branches that are broken off, viz. the incredulous Jews; for they are natural branches of that body and root, which bears the believing Gentiles, and have an outward fellowship with the Olive; that is, they are the natural Children of Abraham, who in some degree is despised, when his Children are despised; so that if they insult over these branches, they do in a manner lift up themselves against the root, which bore these branches, even against Abraham himself, who is call'd the root of this Olive-tree, in respect, that he is the Parent from which the Jews naturally de∣scend, and in respect of the Covenant that God made with him. And further, they should consider, that this root doth bear the believing Gentiles, and not they the root. The Church of the Jews is our Mother-Church; Salvation is of the Jews, as our Saviour speaks, Joh. 4.22. The Gentiles are not called to make a several Church by themselves; neither do they so: For there is but one Church; but they are called to be members of the Church of the Jews, as Christ saith, Joh. 10.16. I have other sheep which are not yet of this fold, (that is, the Elect among the Gentiles), them I must bring into this fold, that there may be one fold, (or Church), and one shepherd. But the Christian Gentile might here again object, that though the Jew be the natu∣ral Olive, and the Gentile the wild Olive; yet the Jews are broken off, that the Gentiles might be grafted in. He answers, The proper cause of the breaking off of the Jews, was their infidelity, and not the coming in of the Gentiles; for they came in by accident; and the proper cause of the coming in, and the present standing of the Gentiles, is their Faith: Therefore they should not be high-minded, but fear, and accordingly look to their standing. And as a man that is on the top of a tree brags not of his height, but looks to his hold, so ought they. For if God spared not the natural branches, but proceeded with so much severity against his own people the Jews, the Gentiles have no reason to expect less severity, if they take not heed to themselves. Two things therefore he inti∣mates in this matter, are especially to be considered by them. 1. The severity of God against the incredulous Jews, to whom Christ was a stone of stumbling. 2. His infinite mercy and grace, in effectually calling the Gentiles to Faith in Christ, in which they are to continue(l) 1.116 and abide; o∣therwise they also shall be cut off from the Olive, that is, the true Church. So likewise the Jews, if they con∣tinue not in their unbelief, shall be grafted in again; for God is able to do it. Yea he shews, the thing is not only possible, but very probable, because God hath grafted in the Gentiles, that are branches of the wild Olive; and 'tis contrary to nature, to graft a wild Olive branch into a right Olive; but natural, to graft into it one of its own kind. If therefore he hath grafted in the Gentiles, 'tis much more likely he will re-ingraft the Jews, that are the natural branches, (naturally descended of Abra∣ham and the holy Patriarchs, with whom he made his Covenant), into their own Olive tree, from which they were cut off for their unbelief. From Ver. 17, to 25.

Having thus shewed the possibility and probability of the Calling of the Jews, he now comes to shew, the certainty of it; and takes his argument from the revelation of this mystery or secret made to himself by the Spirit of God, which he was to impart to the Gentiles. And accordingly tells them, he would not have them ignorant of it, Lest they should be tempted, proudly to despise the Jews as utter cast-aways. For he acquaints them, that blindness and obduration is not come upon the Jews universally, but on some of them only, and that for a certain time; namely, till a greater number of the Gentiles, than ever before, shall be brought to believe in Christ, and so enter into the true Church; with the coming in of which great multitude, the Jews shall be provoked to turn to Christ; and so all Israel; that is, the generality of the Israelites shall be brought to embrace Christ, and thereby be put into a way of salvation. When therefore the fulness of the Gentiles is come in, there shall be a famous and universal calling of the Jews. And this he shews, is agreeable to the Prophesie, Isa. 59.20, 21. where the Pro∣phet, respecting the time of the coming of the Messiah, saith, The deliverer (viz. the Messias, who was typified by Cyrus) shall come to Sion; but the Apostle looking further, even to those things that were to follow the coming of Christ, by way of accommodation, saith, The Redeemer shall come out of Sion, that is, out of the midst of his Church, where he dwelleth and abideth by his Spirit, and shall effectually call the Jews. The Prophet indeed says, He shall come to them, that return from iniquity in Jacob. But the Apostle (following the Septuagint, which was understood by the Gentiles) saith, he shall turn iniquity from Jacob; and so instead of mentioning Christs coming, he speaketh of a benefit that should follow his Coming, which is, the re∣mission of sin. Now where God forgives sin, he first gives the grace of true con∣version, and therefore the Jews shall be converted. And he further shews, that this is Gods Covenant, which he will fulfill unto them, namely, to pardon their sins, and they that shall have their sins pardoned, shall be first effectually called, and so the Jews shall reap the benefit of the Covenant, when they shall feel the efficacy of it, turning their hearts to God, and perswading them to embrace Jesus Christ by Faith. From Ver. 25, to 28.

But some might here object, What! shall the Jews be called and pardoned, that are Gods enemies, whom he hates for rejecting the Gospel? He answers, They are enemies, and yet beloved in divers respects. If we respect the Gos∣pel, they are Gods enemies, and hated by him; namely, because they refuse and persecute it, spurn and kick against it; and do the more persecute and hate it for the Gentiles sake, because they see them love and embrace it, and that thereupon they are admitted into the Church. But if we respect Gods election of this people, above all other Nations, to be his peculiar people, and how they are descended of those holy Patriarchs, Abraham, Isaac, and Jacob, (with whom the Lord entred into Covenant, and promised to be their God, and the God of their seed after them); in this regard they are beloved of God. For Gods special favours to the Jews, and his calling them to be his people, are such things as he will never change, or repent of. From Ver. 28, to 30.

His last argument for the general calling of the Jews, is this; God after a long time of disobedience received the Gentiles to mercy; therefore there is reason to think, that he will at last receive the Jews also. For (according to the rule), Of like things there is the same judgment to be made. Now the Gentiles, who were formerly disobedient, have obtained mercy, by occasion of the Jews infidelity and obstinacy; God sending the Gospel to them which the Jews rejected. And as the Gentiles were disobedient, so are the Jews now: as the Gentiles have obtained mercy, so shall the Jews: yet with this diffe∣rence, The Gentiles obtained mercy by the unbelief of the Jews; but the Jews shall obtain mercy, by the mercy shewed to the Gentiles, being provo∣ked

(m) 1.117 to emulation by the multitude of converted Gentiles; and shall themselves also be brought to believe in Christ; and shall count it a shame for them, [a people so highly favoured of God), to be out stripp'd by the Gentiles. So that the argument is from the less to the greater. If the infidelity of the Jews was an occasion of mercy to the Gen∣tiles, much more shall the mercy shewed to the Gentiles, be an occasion of mercy to the Jews. And all this serves to illustrate the grace and mercy of God, both to Jews and Gentiles, that both may obtain salvation, not by their own works, but by his grace, without which neither of them can be saved. For God, as a just Judg, hath suffered(n) 1.118 both Jews and Gentiles, successively (for some time) to remain under the pow∣er of their unbelief and disobedience, that he might in his own time, fulfill the great counsel of his good∣ness, in shewing undeserv'd mercy upon them all(o) 1.119, namely, both Jews and Gentiles. From Ver. 30. to 33.

In the Conclusion of this discourse, he falls into an admiration of the depth of the abundant goodness of God, in bearing with the disobedience and contu∣macy of the Gentiles first, and then of the Jews; and of his wisdom in ma∣king the rejection of the Jews, a means of calling the Gentiles; and of his knowledg in knowing how to work upon the obstinate Jews, by his mercy shew∣ed unto the Gentiles. He shews, his judgments and works are unsearchable, and the ways and methods of his providence past finding out. For no Creature can pierce into the mind of God, nor was ever called to be of his Counsel; see Isa. 40.13, 14. 1 Cor. 2.16. In fine, he shews, That if any shall yet complain of these dispensations of God, which he hath been speaking of, and shall think that God deals hardly with the Jews in rejecting them, and calling the Gen∣tiles; let him remember, No man can challenge God, as if he were indebted to him, or owed him any thing. He asks, Who ever gave any thing to God, that he did not first receive from him? or who can merit any thing at his hands? see Job 41.2. He owes us nothing, but what he is pleased of his own meer good∣ness, freely to promise us? And if so, who hath cause to complain, if he deal more bountifully with some, than with others(p) 1.120. For all things are of him, as the first Author: all things are upheld by him, as the Preserver: all things are dis∣posed of by him as the supream Director: all things tend to him, as the ultimate End: therefore all things ought to be subservient to his glory, to whom all praise, honour and glory ought for ever to be ascribed. Amen. From Ver. 33, to the end.

The Apostle having now done with the First part of his Epistle, viz. the doctri∣nal: [Chap. 12] He comes to the Second, which is practical; wherein he gives divers precepts of Christian life. From Chap. 12. to Ver. 14, of Chap. 15.

1. He intreats them by those great mercies which God hath vouchsafed to them, to present their bodies* 1.121, (that is, their whole man both Soul and Body), a living sacrifice, (enlivened and quickned by the Spirit of Christ), holy, (in respect both of inward affections, and outward actions), acceptable to God, (through Christ) which is a reasonable service; and far more valuable in his sight, than the offering or sacrificing of unreasonable beasts. He intreats them also, not to conform themselves to the carnal conversation of the world, that lies in wickedness, but to endeavour to be transformed, and changed by the renewing of

their minds and wills, that so they may discern what is the good and perfect will of God, revealed in his word, and may heartily approve it, and willingly conform themselves to it. Ver. 1, 2.

2. By virtue of his Apostolick Office, which he had of grace received, he injoins those among them, who had any special gifts, or publick office in the Church, that they should not be proud of them, nor pretend to be wise above their capacity and calling, but carrying themselves soberly and modestly, (according to the measure of the gifts and graces of the Spirit conferred on them, upon their be∣lieving(a) 1.122 in Christ, Eph. 4.7.), should imploy them to the best advantage of the Church. For as in the natu∣ral body, several members are deputed to several offices; so it is in the Church, where all the faithful are one body under Christ the Head, and members one of ano∣ther, and on that account, ought mutually to serve one another. Therefore every one should demean himself so∣berly in the use of the gift given him; as particularly, if any one have the gift of Prophesie, or interpreting the Scripture, he should prophesie according to the analogy or rule of Faith, that is, conform his interpretations to the rule of the Holy Scriptures, and teach nothing disagreeable thereunto. He likewise that hath any office or ministry in the Church should attend on that; as for instance, He that teacheth, or is imployed in lay∣ing down sound doctrine, and confuting error (as Professors in the Schools, and Catechists in parochial Congregations now do) should diligently attend on that work. He that hath the office of a Pastor, to exhort the people, and apply the word, he should attend to that. He that hath the office of distributing the Churches stock, should labour to do it with simplicity and good fidelity. He that hath the office of a Ruler in the Church, [1 Cor. 12.28. 1 Tim. 5.17.], and is to look to the manners of people, should do it with diligence. Lastly, He that sheweth mercy, viz. that has the particular care of strangers, or the sick, or impotent persons, and Orphans, should do it chearfully, and with a willing mind. From Ver. 3, to 9.

3. He exhorts to several Christian duties necessary in our conversation. Such as are, 1. Sincere love. 2. Abhorring evil, and embracing that which is good. 3. Brotherly kindness. 4. Giving to others the honour due to them. 5. Sedu∣lity and industry in their particular Callings. 6. Fervency of Spirit in the Lords service. 7. Encouraging themselves under afflictions with hope of deliverance, be∣ing patient in tribulation, and continuing instant in prayer. 8. Beneficence and communicating to the poor Saints, hospitality to distressed strangers that come to them. 9. Blessing their persecutors. 10. Sympathizing with one another in prosperity and adversity. 11. Ʋnanimity and mutual concord, [Phil. 2.2.4.], wishing the like good unto others as unto themselves. 12. Not minding or pre∣tending to high mysterious things, but following the examples of lowly, modest, and meek Christians; not conceiting themselves wiser than others. 13. Not recompencing injuries with injuries. 14. Taking care by honesty and innocency of life to cut off all occasion from any, of reviling them, 2 Cor. 8.21. 15. Peace∣ableness with all men as far as they can. 16. Forbearing private revenge, and to suffer their own, and their adversaries anger to cool, remembring that it be∣longs to God either immediately by himself, or else by the Magistrate to revenge injuries. Therefore they should do good to their enemies instead of evil, which is the way to heap Coals of fire on their heads, and to melt them and soften them, if there be any ingenuity in them. And, Lastly, Not to suffer themselves to be so far transported or overcome with injuries as to be prompted to revenge them. For to conquer the malice of their enemies with kindness, is the best kind of victory. From Ver. 9, to the end.

5. In the next place, he exhorts them, To yeild due obedience and subjecti∣on [Chap. 13] to Magistrates. For every lawful power, ruling according to righteousness, is Gods ordination; and he that resists and opposes such a power, sets himself against Gods ordinance, and so brings upon himself punishment(a) 1.123, as well from God as the Magistrate. For the office of the Magistrate is ordained by God, (and to such he enjoins this conscientious obedience), to restrain and punish wicked∣edness, and to encourage what is good and praise-worthy. The Magistrate is the Minister of God for the good of men, and ordain'd for this end, to keep up good order in the world, being arm'd with the sword of power to punish those that are wicked and exorbitant. Therefore, he shews, it is necessary they should be subject, not only that they may avoid the anger of the Magistrate, but in re∣spect of Gods command, who injoins this subjection. And for this cause, (viz. the avoiding wrath, and to perform their duty towards God), he tells them, they ought to pay tribute to Magistrates, as to the Ministers of God, who are continually employed in the defence of the publick peace and tranquillity, and in maintaining justice, righteousness, and good order among men. And seeing justice requires us to give every one their due, they ought to pay to Magistrates, (whether supream or subordinate), tribute, custom, fear, reverence, and honour, ac∣cording as their respective places and degrees require. From Ver. 1, to 8.

6. Having exhorted them, to pay every man what they owe him, whether mo∣ney, service, or respect; he tells them, there is one debt they can never be quit of, but must be always paying, and that is, to love(b) 1.124 one another; which duty if any man perform ab∣solutely, and in all respects as he ought, he may be said not to have perform'd obedience only to one or two Com∣mandments of the Second Table, but to have fulfilled them all. For all of them (many whereof he enumerates, though not in order) are branches, and parts of that great duty of Charity, and loving our Neighbour; so that he that truly loves his Neighbour as he ought, will not injure him in any thing, whether in his life, wife, goods, good name; and so fulfills the Law. From Ver. 8, to 11.

7. This duty of loving one another, he shews, they should the rather per∣form, seeing they were not unbelievers now, and in the dark night of ignorance as formerly, but the Gospel-light had arisen unto them, and therefore it was high time for them to rouse(c) 1.125 up, and awaken themselves to a performance of those duties, which that glorious revelation call'd them to; and the rather, because now they were come nearer salvation, (which is the end of their race, 1 Pet. 1.9.), than when they first believed. As therefore they that run a race, the nearer they come to the stand, the faster they run; so should they increase more and more in holiness, the nearer they come to their end. They should remember that the night of Heathenish ignorance and gross darkness is in great measure past, and the Gospel-light hath dawn'd upon them; therefore they should renounce the works of darkness, and put on the armour of light, that is, all manner of Chri∣stian virtues, (which become those that walk in the light, and are both the ha∣bit and armour of a Christian), whereby they may be arm'd to combat Satan, and all their spiritual enemies, [1 Thess. 5.8.]; and they should labour to walk piously before God, and honestly and fairly before men, as becomes those to whom the glorious light of the Gospel hath appeared, abstaining from all intemperance, and filthiness, from all strife and envy, and should put on Christ and his righte∣ousness, by Faith, deriving vertue from him to enable them to all holy walking, and should adorn themselves with an holy imitation of his virtues, not making provision to satisfie or please the inordinate lusts of the flesh. From Ver. 11, to the end.

[Chap. 14] 8. He comes now to give some directions concerning the right use of Christi∣an liberty. It seems, some of the Jews at Rome, (who had given their Names to Christ), thought the observation of the Ceremonial Law, (as to meats and days), was yet to be continued; for the Council at Jerusalem, Act. 15. left them to a free use of those Ceremonies, till the Gospel shining forth more clearly to them, should convince them that they were to be laid aside. But the believing Gentiles being fully perswaded of their freedom from this yoke, and of the liberty given them by Christ, refused communion with those Jews that lived after that manner. Among these therefore there arose a dissention(a) 1.126 which hindred the work of the Gospel; the weak censuring the strong, as prophane, for using such a liberty; and the strong despising the weak, as over-scrupulous in not using it. Hereupon the Apostle, that he might obviate this evil, goes in a mid∣dle way, admonishing the believing Jews, that they should so follow their own opinion as not to condemn the believing Gentiles, who were otherwise perswaded; and he admonishes the believing Gentiles, that they should not refuse commu∣nion with the believing Jews, who still adhered to some of those Ceremonial ob∣servances; but though they were weak, as to the knowledg of some points of the Christian Faith, yet they should receive them into their fellowship, and not take upon them, to judg their thoughts* 1.127, whether they u∣sed those things as necessary, or as things only profita∣ble for the time. He tells them, he understood, that the strong among them, and such as were well-grounded in the liberty Christ hath given under the Gospel, thought they might freely eat any thing: Others that were weak, rather than eat any meats forbidden by the Law, [see Lev. 11.8.], contented themselves only with herbs. The case being thus between them, he forbids them both from censuring each other, and that for divers reasons. 1. Because God hath not rejected either of them, but called the one as well as the other to the knowledg and belief of his Son, and so receiv'd them into his Family. 2. They are both Servants of Christ; he is Lord of all. And therefore (says he) consider, O man, whether thy Brother stand, and continue firm in the Faith(b) 1.128, or whether he fall, and sin against God, he standeth or falleth not to thee, but to his own Master. Thou hast no authority to judg him, look thou to thy own standing. Neither do thou, O Jew, who seest the Gentile use his Christian liberty as to meats and days, judg him as pro∣phane, and suspect his Apostacy from the Faith; for God (who is able) will preserve him from such a fall. 3. As to that other matter, [viz. the observation of days] he advises, that every one should be well satisfied in his own mind, as to the grounds of his doing or omitting those things, that so he may not knowingly offend God. And in this case, they ought not to censure one another, because the Jew by observing these days, intendeth to do honour and service to God thereby. And the Gentile by not observing them, intendeth to do that which he thinketh is agreeable to the mind and will of God in that matter; so that both aiming at the same end, they ought not to condemn one another. And the case also stand∣eth thus, as to that other matter of meats; the strong giveth God thanks for his liberty, and for the meat which he alloweth him freely to eat of; and the weak, though he abstain from meats that were by the Law once forbidden, yet he giveth God thanks, because he hath meat enough that is not forbidden. And if it be the general intention, and design of every faithful Christian, (as certainly it is), so to live, that he may live to Christ; and so to dye, as he may be for ever his; surely he ought so to direct all his particular actions, (and consequent∣ly his use of days and meats), as may tend to his glory. And there is great reason he should do so; for Christ both dyed and rose again for this end, that he might be Lord over his redeemed ones, both living and dying; and having

redeemed us with his precious blood, we ought to conform our selves to his will, and not rashly to judg one another, but to leave judging to him before whose tribunal we shall all be judged, and where all (will they, nill they) shall ac∣knowledg subjection to him; as he proves from Isa. 45.23. where the Prophet saith, God hath sworn; but the Apostle setteth down the form of Gods Oath, who because he hath not a greater to swear by, sweareth by Himself. And whereas the Prophet saith, every tongue shall swear(c) 1.129 by me; the Apostle (following the Sep∣tuagint) saith, every tongue shall confess, which is a consequent of the other; for he that sweareth, con∣fesseth God, and calleth him to be a Witness and a Judg; and what is there in the general spoken of God, is here particularly applied to Christ, to whom every one of us must give an account of our selves. From Ver. 1, to 13.

9. He advises the strong, to take heed of giving offence to the weak, and to judg it best, and most becoming them, to take heed, that by the unseasonable use of their liberty, they do not lay a stumbling block in their way, [Lev. 19.14.], which may cause them to fall, that is, either to do a thing doubtingly, or else to take offence, and fall off from Christianity. But some Christian Gentile might here object and say, I am perswaded in my Conscience, that no meat is impure, or prohibited under the Gospel. He answers, that meat that is in it self clean and allowed, is made unclean to him, that thinks it unlawful. And on the o∣ther side, if any one fully satisfied of his liberty, do eat it to the hurt of his weak Brother, in that case he does amiss; for these reasons. 1. 'Tis against Charity to act so in things indifferent, as to induce a weak Brother, to do such things as may afterwards be a great grief and perplexity to him(d) 1.130. 2. 'Tis the way to occasion him to sin, and so to do what lies in us to bring destruction upon him, who, (professing Faith in Christ), is in the judgment(e) 1.131 of Charity to be esteemed such an one for whom Christ dyed, [1 Cor. 8.11.]. 3. Eating with offence, causeth Chri∣stian liberty, purchased by Christ, to be evil spoken of. 4. The spiritual kingdom of Christ consisteth not in such things as meats and drinks, but in righteousness, peace and joy in the Holy Ghost, [1 Cor. 8.8.]; therefore we may well abstain from an undue use of them, and of other indifferent things, when our Brother is like to be hurt thereby. So that upon the whole matter, he tells them, That they that use these things wisely to the honour of Christ, (taking them with his leave when they may, and abstaining from them at other times, when his work and service may be thereby promoted, and not hindred), do please God, and are acceptable to men. Lastly, he tells them, they ought to follow after peace, and the things whereby they may edifie one another. There∣fore the work(f) 1.132 of God, viz. the Christianity of a weak Brother ought not to be endangered for such a small matter, as to eat this or that meat is; lest he should thereby be offended, provoked, and fall off from his Chri∣stian profession. But here some might urge, that all meats are pure and lawful. He answers, 'Tis true, they are so in themselves, but 'tis evil notwithstanding for us to eat them with offence. Therefore when our Brother is like to be offended, and made more weak or in∣firm in his Faith by our using such or such meats and drinks, 'tis best for us to abstain. But some will urge again, I have Faith* 1.133, (that is, I am fully perswaded, 'tis lawful for me to eat), and 'tis necessary that I profess it, and own it, and assert this my liberty. He answers, Thou maist en∣joy thy perswasion to thy self, but maist not use it, or profess it to the hurt of thy Brother; yea thou must so

use it, as one that must give an account of thy self and thy actions to God. And he tells them, that he is a happy man(g) 1.134, that when he knows a thing to be lawful, doth so use his liberty a∣bout it, as to have no reason to accuse, or condemn him∣self; and who judgeth not in himself, that that ought not to be done, which he doth. Therefore he adviseth those that are doubtful concerning the lawfulness of using such or such meats, to ab∣stain; because he that doubts whether he should eat, and yet eats, he is con∣demn'd of himself, because he doth it without being satisfied of its lawfulness. For whatsoever is not done of Faith, that is, with a perswasion that it is lawful, is to him that does it, sinful. From Ver. 13, to the end.

[Chap. 15] 10. He further shews, that those that are strong, and have attain'd to a greater measure of knowledg, should bear with the infirmities of the weak, and labour to keep them from falling, not seeking only to please themselves, but their neighbour, in things tending to his good and edification. This he urges from the example of Christ, who did not seek to please* 1.135 himself, or the inclination of Nature, (which abhorreth pain and suffering); but he so carried himself, that that may truly be applied to him, which is written Pal. 69.9. The reproaches of them that reproach thee are fallen upon me, that is, The sins of men, which in their own nature are injuries against God, and cast reproach upon him, I have taken them upon me, or they are laid upon me to expiate them, [Isa. 53.4.]. And seeing Christ sought not his own ease, but our benefit, we ought in like manner to seek the good of our Neighbour, and to do that which may tend to the promoting his salvation. And lest any should object, that such passages as those of the Psalmist belonged not to them, he tells them, that those things that were before written, were written for our instruction, that we exercising such pa∣tience as the Scripture prescribes, especially in bearing with the infirmities of our weak Christian Brethren, might have the comforts the Scripture promiseth, and particularly be confirm'd in hope of obtaining eternal Salvation by Christ Jesus. He prays, that God who worketh patience and comfort in the hearts of his people by the holy Scriptures, would give them the grace of Unity and Charity, such as Christ commands and expects from them; that all strife and discord being laid aside, they might with one heart and mouth glorifie God, who is the Father of our Lord Jesus Christ. Wherefore after the example of Christ, (who came from Heaven, and laid down his life to redeem both Jew and Gentile, and receives both into the arms of his mercy, intending to make them both, upon their Faith in him, to be partakers of the glory of God), he exhorts them, with all love and kindness, to receive one another into their communion, not disdaining, or rejecting, or judging one another. And that the Christian Gentile might not despise the Jewish Believers, he tells them, that Christ was appointed a Minister to the circumcised* 1.136 Jews, that God might appear to be true in his promises made to the Fathers, of sending the Mes∣sias to them. And accordingly Christ preached to the Jews in his own person, but to the Gentiles by his A∣postles. And on the other side, that the Jewish Christi∣an might not reject the Gentile believer, (who makes use of his lawful liberty), he tells them, that God hath been most wonderfully merciful to the Gentiles, and hath received them according to his promises made in the Old Testament, and they have great cause to glorifie God for his mercy, which they would have no reason to do, if they had not been received to mercy. And this he proves by a fourfold testimony. First, from Psal. 18.49. I will praise thee, and sing unto thee among the Gentiles. Where David who was a Type of Christ, promiseth that he will pub∣lish(a) 1.137 the name of God among the Gentiles(b) 1.138.

2ly. From Deut. 32.43. Where the Gentiles are commanded to rejoice and praise God with the Jews. 3••y. From Psal. 117.1. The Gentiles are commanded to praise God, and that plainly intimates, they shall obtain mercy. Lastly, From Isa. 11.10. Where the Prophet prophesying of Christ, who was to come of Da∣vids Family, (under the type of Hezekiah lineally descended from David), saith, that he shall be for a standard* 1.139 to the Gentiles, to whom they shall come and resort, by the preaching of the Gospel, and over whom he shall reign as King, and that they shall trust and rely on him, and believe in him.

He concludes this discourse concerning their abstaining from the unseasonable use of their Christian liberty with a most ardent prayer, that God, in whom all true Believers repose all their trust, and from whom they expect all good things, would fill them with all joy, and peace in believing, that through the working of the Holy Ghost in them, they may abound in hope of having and enjoying eternal life. From Ver. 1, to 14.

He begins now to conclude his Epistle,* 1.140 excusing himself that he had written somewhat boldly unto them. For though he was perswaded that the Romans(c) 1.141 abounded in grace, and the knowledg of all things pertaining to Salvation, and were able to instruct one another, yet he thought fit to write unto them, and to stir them up to the practice of that which they knew already; this being a branch of his Apostolical Office, (conferred on him by the grace of God), as well as that of making known the Gospel. And so by real effects he should prove(d) 1.142 that he was a Minister of Christ, sent to preach the Gospel to the Gentiles, that they being converted by his ministry, might be offer'd to God as a Sacrifice, sancti∣fyed by the Spirit, and so acceptable to God. And seeing he had brought so many Gentiles to the Faith by his ministry, he had great matter of rejoi∣cing, not in himself, but that through the assistance of Christ, he had been enabled to be faithful in the matters that concern'd the glory and service of God. Neither durst he speak more than Christ had really effected by him, (in the conversion of the Gentiles), namely, by his preaching, and ministry, and the signs, and won∣ders which the Holy Ghost had enabled him to do, that the Gentiles might be convinc'd thereby, of the truth of his Doctrine. So that from Jerusalem and the Countries round about unto Illyricum, (now called Sclavonia lying on the Adriatick Sea), he had spread the Gospel, his design being to preach Christ in those places where he had not been preached before, that he might not build on ano∣ther mans foundation. So that in his ministry that Prophesie, Isa. 52.15. was fulfilled, To whom he was not spoken of, they shall see, (that is, believe(e) 1.143 in him), and they that have not heard, shall understand. And he tells them, that th••se his great employments elsewhere in planting the Gospel, had hindred him from coming to them hitherto. But now finding no place in these parts where the foun∣dation was yet to be laid, and having no more occasion to de∣tain him here, (that he foresaw), he gives them hopes of his coming, and tarrying a while with them in his journey, which he intend∣ed for Sp••in, after h•• had satisfied himself with the pleasure of being among them, and been something refreshed with their company. He tells them, he was now going to Jerusalem, to carry thither the charitable contributions of the Greek Churche••, for the r••li••f ••f the poor Saints in Judea, which office of love, he inti∣mates,

those Churches were in some sort obliged to perform unto th••m, b••cause the Gospel came from the Jews to the Gentiles. And seeing the G••ntiles had been made partakers of their spiritual things, it was but just they should minister to them in carnal things. When therefore he had finished this journey and service, and had sealed, that is, delivered to them at Jerusalem, safely without dimi∣nution, (as a treasure under Seal), this fruit of the Faith, and L••ve of the aforesaid Churches, he intended to visit them. In the mean time he suggests to them hopes of great spiritual bl••ssings(f) 1.144 to be conferred by his ministry upon them at his coming, that so they might more earnestly desire it. Lastly, He beseech••s them for Christs sake, and the love of God wrought in their hearts by the Spirit, that they would be importunate in their prayers to God for him, that he may be delivered from the snares of the unb••li••ving Jews in Judea, who vehement∣ly thirsted after his blood: And that the relief he brought to the poor Saints in Judea might be kindly accepted by them, though it came from the Gentile Churches. And lastly, That he might come to them with joy, (if it be the will of God), and might rejoice together with them, and be re∣freshed with their company and converse. And so giving them his Apostolical be∣nediction, he d••sires the God of peace, unity, and concord, and Author of all bles∣sings to be with them, to bless and preserve them. From Ver. 14, to the end.

* 1.145In the close of his Epistle, He commends to them Phoebe, who served the Church at Cenchrea, (an Haven of Corinth), in receiving and harbouring poor Chri∣stians that were driven out of their own Country, and particularly had been a succourer of the Apostle himself. He exhorts them, to receive her in the Lord, (that is, with Christian affection for the Lords sake): And to assi••t her in her outward affairs, and businesses at Rome as far as they were able. Then he sa∣lutes Aquila and Priscilla, who, though private persons, yet keeping themselves within their calling, had vigorously laboured in propagating the Gospel according to their knowledg, with singular zeal, (as appears, Act. 18.), and it seems, they stood up in defence of the Apostle in some dangerous persecution or tumult, and preserved his life with the hazzard of their own(a) 1.146; upon which account, he tells them, that not only himself was bound to thank them, but all the Churches of the Gentiles about Corinth, because the preservation of his life redound∣ed to the profit of them all. He salutes also the Church in their house, that is, all the Christians in their family. He sa∣lutes Epinetus, who was converted to the Faith among the first in Achaia, [see 1 Cor. 16.15]. He salutes Mary, who had done many good offices for the faithful, especially the Teachers of the Gospel. He salutes Andronicus, and Junius his Kinsmen, who were highly accounted of among the Apo∣postles, and were converted to the Faith before the Apo∣stle himself, being p••ssibly among those who were at first converted by Peter; and they had also been imprisoned for the sake of the Gospel as well as He, [see Col. 4.10.]. He greets Amphias whom he dearly loved for the grace of God that appeared in him, and for his holy profession. He s••lutes Urbanus who seems to be one of the Pastors of the Church at Rome, and so a fellow-lab••urer with the Apostle in the Gospel. He salutes Apelles, who shewed himself a faithful and sincere Christian. He salutes the Christians that were in Aristobulus and Nar∣cissus's house; but the Masters he passes by, they (as it seems) not being Chri∣stians. He salutes those approved Matrons Tryphena, and Tryphosa, and Per∣sis, who contributed their labours zealously for the promoting of the G••spel, and did many good offices in the Church. He salutes Rufus a choice(b) 1.147 per∣son for godliness and vertue, wh••se M••ther very much respected Paul, and was as a Mother to him in love and affection. He salutes some more in particular,

and others in general, under the Titles of Brethren and Saints. He bids them salute one another with a holy kiss, which was among them, (as shaking of hands among us), a sign of mutual love, affection, and concord. He tells them, The Churches among whom he was conversant, who understood his purpose of wri∣ting to them, aluted them. From Ver. 1, to 17.

He warns to avoid those who by false Doctrine caused divisions, and by scan∣dalous Living, ••ffences among them. For these, he tells them, serve not the Lord, but themselv••s, and the more simple are easily deceived by their cunning words. And as f••r them, though he had already good experience of their obedience to the G••spel, (which was manifest to the world and in which he greatly rejoiced), yet he thought good to admonish them to continue constant, and prudently to resist con∣trary Doctrines. For as it is not sufficient for a Matron, to have been once chast, except she so continue, so 'tis not sufficient for them to have been once a pure Church, except they keep themselves from false Doctrine and false Worship.

It s••ems, he f••resaw, that if the Roman Church were once infected with er∣ror, it would be dangerous to other Churches. Therefore he would have them wise in discerning true Doctrine from false, and in sticking to it, neither being cunning(c) 1.148 to sophisticate the truth, nor to propagate error. And though Satan and his instruments will seek to seduce them, and disturb their Church; yet he tells them, that G••d who is both the Lover and Author of peace, will through Christ, give them victory, when they have a while combated against the Devil and his Emissaries. Whereby he seems, either to prophesie of the conversion of the Roman Empire to the Faith, or that the dissentions raised among them by the subtilty and malice of the Devil and his Instruments shall be quenched; which possibly was partly effected by this Epistle, and partly by the Apostles after-labours among them. He subjoins the saluta∣tions of other Saints with him, to the Christian Romans, particularly of Ti∣mothy the Evangelist, Tertius who wrote this Epistle from his mouth, Gaius, (••f whom Act. 20.4.), Erastus, [see 2 Tim. 4.20.], and of Quartus.

He concludes this excellent Epistle, with a solemn doxology, or thanksgiving to God, who is able to establish them in the Faith, according to the Gospel which he had preached, (the great subject whereof is Christ), and according to the Rev••lation of his secret Counsel concerning the Salvation of mankind, which though it w••re in some sort made known in the Old Testament, yet not plainly and fully until this present time; but now by the Commandment of God, and the Spirits clearing the meaning of ancient prophesies, is made known to all Nations, to bring them to submit th••mselves to the Doctrine and Directions of the Gospel: To this only wise G••d he desires all glory and honour should, in and through the media∣tion of Christ Jesus, be for ever ascribed. Amen. From Ver. 17, to the end.

Notes

• * 1.1

  The Eipstle t•• Romans.
• (a) 1.2

  Grace and Apostleship] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. See ch. 12.3. & 15.1. 1 Cor. 15, 10. Gal. 2.9. Eph. 3.2, 8. Glas.
• (b) 1.3

  By whom the Church of the Romans was planted, or when, the Scripture is silent. Papists say by Peter, but learned men demonstrate, that Peter never was at Rome; much less planted the Church there. See Dav. Paraus in Rom. 16. dub. 11. Barnabas is supposed to have first preached Christ at Rome, and to have converted the Romans in the reign of iberius. See Clem. Recogn. l. 1. The reason why this Epistle stands first of all the Apostolical Epistles in our Bibles, is not because it was first written, but because of the dignity of the City to which it was addressed, viz. Rome, the Imperial Seat.
• (d) 1.4

  i. e Ex fide promovente, a••∣subinde angescente, ut sit Hebraismus, qualis in Psal. 84.7. vid 2 Cor. 3.18. Sic Theophyl, Occum. Paraeus, cum aliis.
• (e) 1.5

  Ex fide veteris Testamenti ob∣scurâ in clar••m fidem novi Testa∣menti: ad quam vetus illa nos du∣cit quasi paedagogus. Sic Chrysost. Theodoret. cum aliis.
• (f) 1.6

  A famous Text, thrice alledg∣ed in the New Testament, Heb. 10.38. To perswade to patience. Gal. 3.2. to prove no justification by the Law. And Rom. 1.17. to prove justifica∣tion by Faith The Hebrew is, The just shall live by his Faith. The Apo¦stle still omits the particle His. The LXX have my for his. Richardson.
• (f) 1.7

  1 Cor. 8.4. Not for the mat∣ter or form, but in respect of the opi∣nion men have of them, thinking they can help when they cannot.
• (g) 1.8

  Among which he reckons ha∣ters of God, that is, quar∣rellers at his providence, when any adverse thing happens unto them.
• (h) 1.9

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Intelligitur hic jus partim per rationem, partim per traditionem inscriptum humani, mentibus, recte puniri qui gravia delinquunt. Grot.
• * 1.10

  v. 15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Legis opus est declarare, quae rectè, quaeve ini∣què facta sunt.
• * 1.11

  v. 15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, h. e. Vicissim, sivè alternante sententiâ. Grot.
• * 1.12

  See 2 Tim. 2.8. Act. 10.42. Act. 17 31. 2 Tim 4.8.
• * 1.13

  From this Text, the Ancients call'd the writings of Paul, his Gos∣pel, as particularly Clemens in his E∣pistle to the Corinthians. Take (says he) blessed Pauls Epistles into your hands; mark what he writeth in the beginning of his Gospel. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉]
• (e) 1.14

  v 15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.15

  Cum haec scriberet Paulus, re∣cens erat memoria Asinaei, & Asilaei, in Babyloniâ Judaeorum, ad quos in∣gens multitudo confluxerat; qui om∣nes non nisi ex rapto vivebant, Joseph. Antiq. 18. 12. Non multò post, sa∣cerdotalium familiarum Principes, fraudatis minoribus sacerdotibus, decimas sibi totas abstulêre, Josh. 20.6. Josephus etiam inter cri∣mina quae popularibus suis, dicto loco, exprobat, ponit & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hi fructus fuêre siduciae in solis ceremoniis collocatae. v. 22. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Non multum distat, falsos Deos colere, & verum spoliare, quod faciebant sa∣cerdotes non offerendo ex proventibus ea quae Lex Dei ipsis praecipiebat, ant certè non qualia opor∣tebat, Mal. 1.8, 12, 13, 14. & 3.10. Grot.
• (f) 1.16

  Legem facere, non est verba legis exteriùs sequi, sed mentem, & intentionem legis obedienter imple∣re. Cassiodorus.
• * 1.17

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.18

  Videntur hi vecordes hujus ca∣lumniae occasionem sumpsisse ex eo quod saepè doceret Apostolus, Superabundâsse gratiam Dei, ubi super∣abundavit hominum iniquitas, & eam cessisse in laudem gratiae, & justitiae Dei. A Lap.
• (a) 1.19

  v. 22. By Faith of Jesus Christ,] Faith is to be taken here passively to signifie the Faith whereby Christ is be∣lieved on.
• * 1.20

  See Act. 26.22.
• (b) 1.21

  v. 23. Et destituuntur gloriâ Dei] h. e. Quae à Deo collata est in primâ creatione, & quae conferetur in vitâ aeternâ. Glass.
• (c) 1.22

  See ch. 5. v. 2.
• * 1.23

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Sicut Deus promise∣rat se praesentem fore in propitiatorio, ita in Christo solo quaeri, agnosci, & invocari vult. Ut Propitiatorium, sivè operculum arcae foederis, tabulas legis in arcâ obtegebat; sic Christus pec∣catorum nostrorum contra legem com∣missorum, multitudinem ac magnitu∣dinem, itemque maledictionem legis suâ obedientiâ, & merito, operit, atque tegit, ne in conspectum Dei peccata ea veniant, Psal. 32.1, 3. Glass.
• * 1.24

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 propter, sivè per, remissionem. Freidlib.
• (d) 1.25

  The Prescript or Doctrine of Faith is by a Hebraism call'd a Law.
• (a) 1.26

  Justitiam, scil.] quae vox jam praecesserat. Grot.
• (b) 1.27

  Qui ad civilem modum, i. e. externâ aliquâ specie, est innocens, laudem potest ab hominibus sperare temporariam, non illam aeternam à Deo. Grot.
• (c) 1.28

  Phineas's executing judgment, Psal. 106.3••. was counted to him for righteousness to all generations, that is, by means thereof he was reckoned or esteemed a righteous man in all ages.
• (d) 1.29

  Faith is accepted to justifica∣tion, neither in respect of the worth of it to procure it, nor yet as being the form of righteousness; but instru∣mentally only, because it apprehends that for which we are justified, name∣ly, the Merit and Righteousness of Christ. Slater in loc.
• (e) 1.30

  Indeed that Faith which is without works is dead, no true Faith. But Faith only acteth in the point of our justification before God, ap∣plying Christ, and the promises of the Covenant of Grace to our selves, whereby Christ doth become ours, his righteousness our justification, and all the benefits of his redemption do redound to our Salva∣tion. Idem.
• (f) 1.31

  Sin in respect of the offence, is remitted: in respect of the filth or turpitude of it, is co∣vered: in repect of the punishment, not imputed. This heap of words serves only to amplifie the grace of God in this business. Remittere, & tegere, & non imputare, unius significationis sunt verba, quia cum tegit remittit, & cum remittit non imputat.
• (g) 1.32

  God is said to impute sins to a man when he will have him make satisfaction for the same, by punishment; and not to impute them, when he forgives them, and acquits a man from punish∣ment. Likewise he accounts Faith for Righteousness, when he ascribes or imputes to Believers the Righteousness of Christ, by them apprehended by Faith, and by this gracious imputation accounts them righteous thereupon. Not to have sins imputed, is, not to have them laid to ones charge [Act 7.60.]. nor come into reckoning against us before God, to be punished for them. Davids words expresly mention not the imputation of Righteousness, but run only upon Gods forgiving, covering, and not imputing sin; and yet Paul saith, David describes the blessedness of the man to whom God imputeth Righteousness. Here therefore a Synecdoche must needs be acknowledged, and that remission of sins, (here expressed by forgiving, covering, and not imputing of sin) doth plainly import and imply also an imputation of Righteousness.
• (h) 1.33

  Sigillum justitiae] quo scil. te∣stificabatur Deus, Abrahae justitiam certam esse, & legitimam, justitiam; adeptam, inquam, ante per fidem cum adhuc esset praeputiatus. A Lapide.
• (i) 1.34

  Mundus, pro parte mundi pri∣mariâ. & à Deo singulariter in pecu∣lium populi sui selectâ, terrâ nimi∣rum Canaan, accipitur. Glass.
• (k) 1.35

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Ad instar Dei. So far hath God honoured Abrahams Faith, that in respect thereof, He hath made him like himself, a Father, not of this or th••t Nation only, but universally of all Believers, among all Nations, believing after his Example.
• (l) 1.36

  Dominus Saram reprehendit ridentem [Gen. 18.12] non Abra∣hamum [Gen. 17.17.]: Quia illius ri∣sus admirationis & laetitiae fuit, Sarae autem dubitationis. August. de Civ. Dei. lib. 16. c. 31.
• (a) 1.37

  Stare in gratiâ, est de gratiâ certum & securum esse; hoc alterum est beneficium mortis Christi ex justi∣ficatione fluens, certitudo immota gratiae praesentis, & futurae. Par. in loc.
• (b) 1.38

  v. 18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] supple 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 res processit 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. &c. vide Grot.
• (c) 1.39

  Per legem magis innotuit pec∣catum.
• (a) 1.40

  Mori peccato] Est ei non esse subjectum, seu non servire ei. Flac. Glass. Mori peccato] Est renunciare pec∣cato, & abdicare illud. è contra vi∣vere peccato est fraenum laxare & in∣dulgere peccato ut in carne domini∣um acquirat.
• (b) 1.41

  Veterem hominem apellat non naturam sed pravam mentem. Theod.
• (c) 1.42

  viz. Habitual corruption com∣pacted as it were into one monstrous body prepared with all its members to commit actual sins.
• (d) 1.43

  Christus mortuus est peccato, illud expiando: nos morimur peccato, illud destruendo. Illyr.
• * 1.44

  Vivit Deo] i. e. apud Deum, & similem Deo vivit vitam coelestem, divinam, beatam, immorta∣lem. Vel vivit Deo] i. e. Ad Dei gloriam, ut Deum perpetuò laudet, & celebret. Corn. à Lap. Vivit Deo] Nempe ut eum glorificet, colligendo Ecclesiam, & suo Sacerdotio fungendo, 8. & ab eo vicissim glorificatur. Flac. Illyr.
• (e) 1.45

  Servi estis cui obeditis, sive peccati (quod ducit) ad mortem sive obedientiae (quae ducit) ad ju∣stitiam:
• (f) 1.46

  In quam traducti estis ab iis qui Evangelium vobis annunciarunt. Vatablus. vide etiam Pisc. in loc. vide 2 Tim. 1.13.
• (a) 1.47

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Quam∣diu lex vivit, i. e. Quamdin extincta non est. Lex enim abrogata, mortua est, i. e. vim obligandi non habet. Grot.
• (b) 1.48

  v. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pro, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hypallage, figura quae frequenter occurrit in No∣vo Testamento.
• (c) 1.49

  Nam Christi crux, & mors, inter caetera & hoc à Patre impetra∣vit, ut legis illius imperium tollere∣tur, Eph. 2.15, 16. Col. 2.14.
• (d) 1.50

  Pauci sub statu legis erant 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, & qui tales erant, non erant tales ex sola vi legis. Plerique erant 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (e) 1.51

  v. 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Alii codices habent 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Cujus lectionis & Origines meminit. Quomodo & Chrysosto∣mum legisse, apparet ex ejus inter∣pretatione 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Christus moriens in∣tersecit legem Mosis, quae Judaeos si∣bi alligatos habebat, sicut lex conjugii soeminam. Grot.
• (f) 1.52

  Legem Mosis vocat literam vetustam. Literae vetustae solent eva∣nescere, Heb. 8.13.
• (g) 1.53

  The Schoolmen distinguish between the first motions of concu∣piscence which have not the consent of the Will, which they call Concu¦piscentiam informem; and those mo∣tions of concupiscence whereunto the Will consenteth, which they call Con∣cupiscentiam formatam.
• (h) 1.54

  Concedimus Apostolum, à v. 7. ad 14. agere de homine non re∣nato. At à v. 14. usque ad finem agit de homine renato. Quod pro∣bamus, quia Apostolus, v. 9, 10, 11. perpetuò loquitur in praeterito. A versu autem 14 incipit loqui in prae∣senti tempore. Ego, inquit, Carnalis siem, non eram, &c. Secundo, quia descriptio subjecti ita se habet, à v. 14. ut nemini nisi renato competat. Etenim pugna inter carnem, & spi∣ritum, non est nisi in regenitis. Con∣sule v. 15. 17. 22. Ipsa delectatio boni non nisi gratiae deputanda. Augustin. Vide super hac re Freidlib. Lauren∣tium, Willetum. Ego putabam verba ista Apostolica dici non posse nisi de iis quos ita ha∣beret Carnis concupiscentia subju∣gatos ut facerent quicquid illa com∣pelleret, quod de Apostolo, demen∣tis est credere; sed posteà melioribus & intelligentioribus cessi, vel potius ipsi (quod fatendum est) veritati; ut viderem in illis Apostoli verbis gemitum esse Sanctorum contra car∣nales Concupiscentias dimicantium. Augustin. Tom. 7. Col. 1135. & 1136. Et libro Retractat. cap. 23. dicit. Potest quisque Sanstus sub gratiâ posi∣tus, dicere ista omnia. Et lib. 6 con∣tra Pelag. c. 11. Non ego solus aut primus hunc locum Pauli ita intellexi sed sic quoque intellexit Hilarius, Gre∣gorius, Ambrosius, & caeteri, Ecclesiae Sancti, notique Doctores, qui & ipsum Apostolum adversus carnales concupiscentias, quas habere nolebat, & tamen habebat, strenuè conflixisse, cundemque conflictum suum illis suis verbis contestatum fuisse, senserunt.
• * 1.55

  The regenerate are in part carnal, because they have inchoatam, non ple∣nam liberationem.
• * 1.56

  Dicit se se∣cundum re∣pugnantia principia, repugnantia habere studia. Tolet.
• * 1.57

  Non tanquam hospes sed indi∣gena perpetuus [Joh. 14.16.] qui in domo imperat.
• (b) 1.58

  Spiritus servitutis] Sic vo∣catur Spiritus Sanctus ab effecto, quod ille efficere solet per praedica∣tionem legis.
• (c) 1.59

  Spiritus adoptionis] i. e. Spi∣ritus Sanctus qui credentibus adop∣tionem ipsorum testatur, nimirum, eos esse filios Dei.
• (d) 1.60

  Per 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 notantur ar∣dentes illi gemitus, quos Spiritus Sanctus in piis excitat, quoties opus est, etsi illi ne verbum quidem lo∣quantur. Abba pater; ista condu∣plicatio facit ad 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hîc personam mutat Apostolus, ut sortem communem omnium Sancto∣rum exprimeret. Calv.
• (e) 1.61

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sicut olim Israelitae quum iis Lex promulgaretur.
• (f) 1.62

  Christ only is the Natural Heir, being the only begotten Son of God, but we are Heirs by Adoption and Grace, and so are admitted to be Heirs with Christ.
• (g) 1.63

  Our Sufferings are for Christ when we suffer for righteousness sake, as He did, and bear the like rebukes for the truth, that he did.
• (h) 1.64

  Quae sunt parvae, paucae, bre∣ves, & mixtae gaudio.
• (i) 1.65

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 est ipsa 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, more Hebraico.
• (k) 1.66

  Haec omnia de creaturis ir∣rationalibus atque inanimatis quo∣que, enunciantur non propirè sed fi∣guratè & per Prosopopaeiam.
• (l) 1.67

  Expectatur post 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 multò melior puriorque machina. 2 Pet. 3.13.
• (m) 1.68

  Peter Martyr sheweth the va∣nity of the Creature in these respects, 1. They are in continual labour to serve mans necessities. 2. They are often punished together with man, as in the destruction of the old world and Sodom. 3. They are con∣strained to serve the lusts of wicked men.
• (g) 1.69

  So Faith, Gal. 3.25. signifies the thing believed,
• (o) 1.70

  So Gal. 4.6. The Spirit is said to cry, Abba Father. Christ maketh intercession for us, vigore meriti. The Spirit, nos interpellare faciendo, by causing and stirring us up to make request.
• (p) 1.71

  Etiam ea quae nocitura viden∣tur. Sed iis qui Deum non amant, quae profutura videntur damna sunt.
• * 1.72

  See 1 Pet. 1.2. 1 Tim. 1.9. Eph. 1.5.
• (q) 1.73

  Here the importance of the word justification is shewn, that it signifies nothing else but a judicial absolution, or declaring one to be free from guilt.
• (r) 1.74

  Christs death would not have profited us, if he had been swallowed up by it, and still detained under the power of it.
• (a) 1.75

  'Tis true, happiness and holiness cannot be separated, neither could Paul be separated from Christ, in either Conditionalitèr hoc intelligendum, & hoc moderamine, si id salvâ pie∣tate liceat. Amor Extaticus procedit etiam ad impossibilia. Lutherus. It is not to be understood of a separation from the Spirit and grace of Christ, but from the glory and comforts of Christ. If he had desired the first, he had sinned. For we should not desire to be in a sin∣ful condition to save all the world.
• (b) 1.76

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 princeps Dei fortis, principatalem potentiam à Deo con∣sequutus. Deducunt à 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 domi∣nari, praevalere, & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Deo, ut י sit formativum proprii nominis. י Est una ex literis tetragrammati addita Jaacob, Israel, &c. ut ad umbraret, ex illo eum proditurum, qui verus De∣us & Salvator esset.
• (b) 1.77

  This was the title by which the one supreme God was known and expressed among the Jews. See Dr. Hammond in loc.
• (d) 1.78

  In Isaaco, i. e. per Isaacum vocabitur, h. e. existet tibi semen, nempe illud numerosissimum quod ti∣bi promisi, & praecipue Christus. Pisc.
• (e) 1.79

  Filii promissionis, h. e. fidei, quae promissionem in Christo gratuitam complectitur. Descriptio credentium. Filii dicuntur per Metaphoram, re∣spiciendo ad Abrahamum, qui pater credentium, à Spiritu Sancto statui∣tur, Rom. 4.16. q. d. qui vestigiis Abrahae insistunt, & fide ipsi fiunt similes, Gal. 3.7. & 29.
• * 1.80

  The birth of Isaac was a speci∣al effect of Gods promise, he being miraculously born, of a naturally-barren woman, and according to the ordinary course of nature past Child∣bearing, had she been never so fruit∣ful; and his Father being a very old man.
• * 1.81

  Esau in his own person did never serve Jacob; but the people descend∣ed of Esau, did serve those descend∣ed of Jacob.
• * 1.82

  Some, by hating in this Chap∣ter of Malachi understand severely pu∣nishing; and alledg, that the Apostle doth only allude to the words of the Prophet: and that he doth not say, that before the Children had done either good or evil, God said, Jacob have I loved, and Esau have I hated: but only, The elder shall serve the younger: But as for that saying, Esau have I hated, it was after their wicked and unnatural behaviour to∣wards their Brethren the Israelites, and also upon that account, as you will see, if you compare this place with the prophesie of Obadiah, v. 10. it is said, For thy violence against thy brother Jacob shame shall cover thee, and thou shalt be cut off for ever And in the next verses we see what the vio∣lence they are charged with was. Verbum odisse aliquando significat alium alii praeferre, unumque prae alio negligere, praeterire, ac minus di∣ligere. vid. Gen. 29.30.31. Odisse idem est, quod minus dilexisse. Vas∣quez. Et hoc impletum est historicè & literaliter. 1. In ipsis personi Esaui & Jacobi; Nam jus primogeniturae Deus ab Esau transtu∣lit in Jacob, Gen. 27.27, &c. 2. In posteris utriusque. Nam Idumaei in servitutem redacti sunt ab Israelitis, 2 Sam. 8.14. Terram item fertilem, & amaenam, scil. Canaan, dedit Deus Israelitis; Idumaeis verò regionem montosam & desertam, Mal. 1.2, 3. Ex Jacob quoque & non ex Esau voluit Deus nasci promissum Messiam. Esavus & Jacobus hic non in sese sed, ut typi, considerandi; itaque quae istis tribuuntur, antitypis, seu potius rebus significatis, sunt accommodanda. Non est autem necesse ut typus antitypo suo respondeat semper in omnibus; sed sussicit ut conveniant in proprio scopo quem intendit is qui eis utitur. Non ergò sequitur, si Esau in re certâ, & externâ typicè adumbret reprobationem gentis Judaicae, ut propterea ipse quoque damnatus sit. Non est necesse, ut is qui repraesentat filios carnis (aut reprobos), sit ipse filius carnis (aut reprobus), e∣jusdem definitionis modo. Oecolampadius in Mal. 1. Non ausim ipsum Esau (propter hoc dictum) di∣cere reprobum. Item Mollerus in eundem locum, Ex Genesi verisimiles conjecturae sumi possunt Esavum non ita rejectum esse à Deo, ut sit damnatus. Et propendere in hanc partem mitiorem videtur Dr. Prideaux in lectionibus suis, viz. lect. 8. addens, Etiamsi Canaan typus suit coelestis patriae, non in∣de tamen concludendum, Omnes illos è coelo fuisse exclusos, quibus Deus in istam typicam requiem negavit introitum. Affirmamus Paulum, ea quae partim ex Genesi partim ex Malachiâ profert, sub rati∣one figurae, & typi, accommodare ad illustrandum negotium illud reprobationis Judaeorum, de quo ex professo hic agit. Ita videlicèt, ut, quemadmodum Esau, licet natu prior, & major, à jure pri∣mogeniturae annexâque promissione possidendae terrae Canaan rejicitur; sic ab aeternae vitae posses∣sione reprobantur Judaei, qui promissionem foederis divini ab externâ praerogativâ aestimant. Hun∣nius. Sunt autem alii viri docti qui hoc testimonium de Jacob & Esau, Gen. 25. & Mal. 1. ex∣ponunt, & applicant doctrinae de praedestinatione Dei circa singulorum hominum, tum electio∣nem & salutem, tum reprobationem & interitum. Sed de hac re penes pios & doctos judicium esto.
• (f) 1.83

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, h. e. Propositum Dei electivum, vel propositum Dei, quod in merâ Dei electione positum est.
• (g) 1.84

  Non ex operibus sed ex vocante] Vocatio fidem praecedit. Ex vocante, h. e. ex gratiâ Dei vocantis.
• (h) 1.85

  Nemini quippiam debeo; gra∣tis do mea; Posset Deus sine injuriâ omnes qui gravia peccarunt, morbo suo relinquere, nec ullam adhibere medicinam. Grot.
• (i) 1.86

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 feci ut restares Jun. & Trem. & L. sustentavi te. LXX 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. servatus es.
• (k) 1.87

  Deus dici∣tur indurare, quando per∣mittit hominem in suâ malitiâ perseverare, & secundum eam agere. Tolet. August. Tom. 2. 464. Non obdurat Deus impertiendo malitiam, sed non impertiendo miserecordiam. Et alibi: Deus dicitur eum indurare, quem mollire noluerit. Sic excaecare dicitur eum, quem illuminare noluerit; Sic repellere eum, quem vocare noluerit. Ita Carthusianus in Comment. Indurat Deus non influendo malitiam, sed non conferendo subsidium. Et hoc convenit Deo per accidens, scil. qui non re∣movet prohibens, nec impertit gratiam, cordis duritiem mollificantem. Origines, Hieronymus, Theophyl. exponunt de patientiâ & lon••animitate Dei, quâ abutentes impii, indies siunt deterio∣res. Nec tamen accusanda est Dei patientia, sed eorum duritia, &c. vid. Hieron. Tom. 30. Pha∣raoh semet obduravit voluntariâ obstinatione; Deus Pharaonem: i. e. sivit duriorem fieri, ac qu••lis esset, ostendit, servando vivum, molliusque eum tractando, quàm merebatur, ut postea tarditatem supplicii, gravitate compensaret.
• (l) 1.88

  Negat decere hominem jacen∣te•••• p••ccatis, & ex••rema comme∣ti••um, Pe••m in jus trahere, si mi∣n••••••ei gr••tiam impertitur suam: Si∣cut e••m sigulo licet ex luto, re vi∣lissima, pro arbitrio, vas aliud ad ho∣nestum usum, aliud ad minus hone∣stes usu•• singere; sic Deo pro arbi∣trio licet ex h minibus peccatoribus alios (ut in ii•• ostendat divitias mi∣serecordia•• s••ae) sanctâ vocatione ad gl••ti••m prap rare, aliòs verò quo∣tamen patienter sert) sibi permittere, suà culpâ c••mp••ratos ad intentum. Quod discrimen Apostolos prudenter notavit, v. 22, 23. Nam quam de iis quos Deus vocat sermonem instituit 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 inquit, nempe ut designet hîc efficacem Dei actio∣nem; at ubi agit de illis quos non vocat, co••dicit vasa, non quidem 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, iuxta il••••d, Perditio tua ex te Israel, &c. Deinde id ip••um confirmat Prophetarum testimoniis, v. 24, 25, 26. quibus aperte non de justifica∣tione, sed de vocatione agitur. Ca∣mero
• * 1.89

  A late Author hath these words, Observe, the vessels of wrath fitted to destruction, are such as the Apostle saith God endured with much long-suffering and therefore they were not made so by any absolute decree of hi••, but made themselves so by their wilful and free sinning: For what long-suffering can it be, to bear with the sins of those, that could never possibly have been avoided.
• (m) 1.90

  Intelligit Isaias ingentem va∣stitiem quam terrae Judaeae (quae per excellentiam vocatur 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) intulerat Sennacharibus. Pauci qui Hierosolyma se recepêre relicti erant, tanquam ex clade superstites, quos Graeci interpretes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vocant. Deus enim secerat quod in rationibus pu∣tandis fieri solet, ubi post expuncta ea, quibus expensa acceptis aequan∣tur, exigua aliqua summa restat, quae debeatur. Quod tunc ••ccerat Deu, non mirum si rursus faciat, & de multis paucos ad veram salutem per∣ducat. Grot
• (n) 1.91

  Erat receptum inter Hebraeos, omnem liberationem Veterum fi∣guram gessisse eju•• liberationis, quae expectand•• esset tempo ibus Messiae. Cui 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 multa p••ssim superstru∣unt Apostoli. Idem.
• * 1.92

  Cur non plures, & cur hos, non alios, causa penes ipsum. Grot.
• (o) 1.93

  v. 31. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hic viam significat.
• (p) 1.94

  See my Harmony on the four E∣vangelists, ch. 5. p. 144.
• (q) 1.95

  In Isa. 28.16. He that believeth shall not make haste, the Septuagint renders it shall not be asham'd, and so put the consequent for the antecedent, and the effect for the cause, because he which is rash and maketh haste, is asham'd in the end, and confounded.
• (a) 1.96

  Verbum hoc in ore tuo] scil. ut ore confitearis. Et in corde tuo] scil. ut corde credas. Piscat.
• (b) 1.97

  Confessio est via quâ pervenitur ad vitam ae∣ternam. Beza.
• (c) 1.98

  Sorites. Nemo invocatur in quem non creditur; Fides autem ex auditu. Nemo autem audiet verbum à nullo annunciatum. Nemo praedi∣cabit verbum Dei nisi missus. Le gatis igitur opus est qui non à seipsis sed à Deo veniunt, & bona ab illo nova an∣nunciant.
• * 1.99

  v. 17. Per verbum Dei] h. e. ex mandato Dei qui Apostolos ad praedicandum misit. Pisc.
• (e) 1.100

  The He∣brew Text hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 their line, the Septuagint 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 their sound. They seem to have read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 instead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. See Col. 1.5, 6. The Apostles had preached the Gospel to some of all Nations, Act. 2.5. and planted the Gospel in the remotest parts of the world.
• * 1.101

  v. 19. Per non Gentem] Puta per Gentiles qui hactenus non fuerunt Gens mea. Per Gentem insipientem] Puta per Gentiles qui hactenus insipienter vixerunt & stultè adorarunt idola. A Lap.
• * 1.102

  v. 20. In∣ventus sum] i. e. inveniar. Propheticè e∣nim ponitur praeteritum pro futuro.
• (a) 1.103

  Scriptura hanc 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ad fidem expressè re∣sert, 1 Pet. 1.2. Freidlib.
• (b) 1.104

  Altaria scil. in excelsis locis, & collibus Deo vero erecta. Unde haec altaria vocantur Excelsa in Scrip∣tura. Quae licèt Lege Deut. 16.2. vetita essent, ac proinde piè ab He∣zekiâ, & Josiâ eversa sint, tamen im∣pium erat evertere ea, ex odio cul∣tus divini, verique Dei, uti fecerunt Achab & Jezebel.
• (c) 1.105

  In which case the prohibiti∣on of building private altars is by the learned Jews said to have ceased.
• * 1.106

  Gratia non est gratia ullo mo∣do, nisi sit gratuita omni modo. Au∣gustin.
• (c) 1.107

  Cohaerent haec verba cum ver∣bo 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in fine, v. 7.
• (d) 1.108

  Spiritum soporis] i. e. animum somnolentum & quasi veterno op∣pressum adeoque omni sensu priva∣tum.
• (e) 1.109

  Paul ties not himself to the very words of the Psalm, but being guided by the same Spirit by which David wrote, adds, and alters some words without diminishing the sense.
• (f) 1.110

  i. e. Omnes illorum deliciae vertantur iis in perniciem.
• (g) 1.111

  Metaphorae tres continuatae: prima ab avibus, altera à feris, tertia à saxis, aliisve obstaculis in quae im∣pingimus.
• (h) 1.112

  v. 10. Praedicit eis obscurati∣onem intellectûs, & servilem quen∣dam terrenumque animum, ut nun∣quam sese erigere, & assurgere possint in altum, ad spirituales verasque sen∣tentias, sed semper incurvati, & ve∣luti humi repentes, terrena cogitent, ut sunt terrenum regnum Messiae, &c. Alii intelligunt de onere legis servili, & malae conscientiae, quo essent premendi, expertes liberta∣tis Christi. Atque haec caecitas, justo Dei judicio ita permittente, ob incredulitatem eis infligitur. Flac. Illyr.
• (i) 1.113

  See ch. 10. v. 19.
• (k) 1.114

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (k) 1.115

  Perinde erit ac si mor∣tuus quis ad vitam revocetur. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] summum gaudium.
• (l) 1.116

  Si permanseris in benignitate] i. e. in eo statu in quo te Deus con∣stituit per benignitatem suam, nem∣pe in fide. Meton. efficientis pro ef∣fecto, vide v. 31. Paul here speaks to the whole Church of the Gentiles, among whom there were many hypocrites. He speaks to the Elect, to make them carefully look to their standing, not intimating thereby, that they should finally fall away. v. 24. Wild by Nature] Understand Nature, not as it was first made, but as it was corrupted in Adam, and so derived from him to his posterity.
• (m) 1.117

  Ut miserecordiae Gentibus factae exemplo provocati, misere∣cordiam & ipsi Judaei consequan∣tur.
• (n) 1.118

  Conclusit] i e. Concludi per∣misit. Sivit esse sub imperio, & po∣testate incredulitatis.
• (o) 1.119

  Ʋt omnium misereatur] scil. non hominum, sed nationum, i. e. tam Gentilium quàm Judaeorum. Intelli∣gitur de Generibus singulorum, non de Singulis generum. A L p.
• (p) 1.120

  Beneficii sui quemque opor∣tet esse arbitrum. Liberalitas à li∣bertate nomen habet Nul••i Deus ul∣lo jure aut titulo obstringitur, quia nihil ab ullo accepit, quod prius non illi dederit. Nulli ergo Deus est de∣bitor, ac proinde non est injustus si Gentes illuminet, Judaeos vero in suâ caecitate relinquat.
• * 1.121

  By a Synec∣doche of a part for the whole.
• (a) 1.122

  Quisque se coutineat intra mensura•••• doni, gratiae, talenti, offi∣cii sibi commissi, quod, per fidem, credendo accepit, nec alia attentet: v. 9. cui datum est ministerium, ille ministret, non doceat; vicissim cui data est doctrina, ille doceat nec se ingerat ministerio alteri tradito. A Lap.
• (a) 1.123

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, poenam fe∣rent. Grot.
• (b) 1.124

  Charitas reddendo multiplica∣tur; cum redditur ab homine, cres∣cit in homine.
• (c) 1.125

  v. 11. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Con∣siderantes quale jam sit tempus.
• (a) 1.126

  Acerbis altercationibus veri∣as, saepe; Charitas, certò amittitur.
• * 1.127

  Non sumentes vobis dijudican∣das ipsorum cogitationes, nempe an legalia ut necessaria usurpent an ut utilia. Grot.
• (b) 1.128

  Solius Domini judicio relin∣quendum est, benè an male agat ser∣vus. Ad Dominum pertinet judicare, stetne an cadat. Unus est omnium Dominus Christus Jesus: Illi stat, si firmus est fide; illi cadit si quid, pec∣cat, ut tu suspicaris. Ille judicandi potestatem in ipsum habet, non tu.
• (c) 1.129

  Cultus omnis Dei per unam speciem, i. e. per juramentum ex∣primi solet. Grot.
• (d) 1.130

  v. 15. If thy Brother be grieved with thy meat, thou walkest not cha∣ritably] that is, Seeing thee eat, he by thy example is induc'd to do the like, and afterwards is grieved at it.
• (e) 1.131

  Omnes, fidem Christi profi∣tentes, pro redemptis habet charitas Christiana. Pareus.
• (f) 1.132

  v. 20. Noli propter escam de∣struere opus Dei] i. e. aedificium Dei, scil. religionem Christianam in prox∣imo. Vel opus Dei, i. e. proximum ipsum quem, Deus fecit Christia∣num.
• * 1.133

  Intelligitur fides de rebus mediis, & non quae ad dogmata pertinet. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hîc est persuasio ea, per quam quis credit licitum esse id quod fa∣cit.
• (g) 1.134

  Felix, qui quod facit non ju∣dicat apud se non esse faciendum. Peccatum enim est quicquid fit, con∣scientiâ non adstipulante.
• * 1.135

  Non quaesi∣vit sibi dulcia. Grot.
• * 1.136

  v. 8. Christ a Minister of the Cir∣cumcision] Metonymia adjuncti pro subjecto. Christus dignatus est mi∣nistrare Judaeis, ergo non decet ut à Gentibus spernantur. Rursum, Christus assumsit ex misericordiâ Gen∣tes; ergo Judaei non debent eas ut extraneas despicere.
• (a) 1.137

  Dicit David se etiam vicinis alienigenis narraturum Dei in se be∣neficia. Optimè autem haec ad my∣sticum Davidem, Christum, aptantur. Grot.
• (b) 1.138

  David hoc facturus erat per Messiam. Gejerus.
• * 1.139

  Quod in Hebraeo est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in vex∣illum LXX verterunt 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quia Vexillum signum imperii. Locus prophetae de Hezechiâ agit, sed qui & ipse non obscura suit Christi Imago. Orietur, inquit, ex Jessae domo soboles quae erigetur Gentibus pro vexillo, nempe in id ut Gentes ei se committant cum bonâ siduciâ. Haec pertinent non tantum ad ostendendum Gen∣tibus quid Deo debeant, verum etiam ad retundendam Judaeorum ferociam, q. d. Quid est? Vul∣tis vos aegrè ferre, si Deus promissa praestet?
• * 1.140

  The Con∣clusion.
• (c) 1.141

  Per hanc laudem pro∣vocat ad me∣liora.
• (d) 1.142

  v. 16. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Esse pro conspici, q. d. ut factis probem me esse ministrum Christi ad Gentes mis∣sum.
• (e) 1.143

  Verba ipsa LXX apud Esai∣am, cap. 52. sic se habent. Videbunt res non ante nunciatas, & intelligent non an∣tea audita. Quod primo sensu dictum de iis qui vidêre eventum Vaticini∣orum Jeremiae, mystico sensu optimè ad Evangelium refertur. Grot.
• (f) 1.144

  Veniam cum uberrimis Chri∣sti donis, ad vos confirmandos, scil. veniam cum abundanti benedictione, i. e. plenè vobis Evangelium annun∣ciabo ut si quid desit vobis ad abso∣lutam Evangelii cognitionem id to∣tum à me accipiatis. Vatab.
• * 1.145

  Chap. 16.
• (a) 1.146

  This might happen while Paul sojourned with Aquila and Priscilla in their house, Act. 18.6, 7. when he had such an hot bout with the Jews that he was constrain'd to leave them, and go unto the house of one Ju∣stus. It seems they with hazzard of their lives protected him while he was in their house. Otherwise it were not probable that Priscilla being a woman should adventure her life for Paul.
• (b) 1.147

  So John writeth to the Elect Lady.
• (c) 1.148

  Velim vos ita prudentes ut non fallamini, ita bonos ut non fallatis. Velim vos esse simplices, i. e. since∣ros, puros ab omni malo.