An exposition of the nineth chapter of the Epistle to the Romans: wherein by the tenor and carriage of the contents of the said chapter, from first to last, is plainly shewed and proved, that the Apostles scope therein, is to assert and maintain his great doctrine of justification by faith, and that here he discourseth nothing at all concerning any personal election or reprobation of men, from eternity. By John Goodvvin, minister of the Gospel of Jesus Christ.

What shall we say then? Is there unrighteousness with [Vers. 14] God? God forbid.

The Apostle, having by the two famous Testimo∣nies of the Scriptures and ancient records of the Jews, asserted his Doctrine concerning the eternal purpose and Decree of God to justifie, and adopt for chil∣dren, those that should beleeve, excluding such who depend upon the works of the Law for the obtaining of these heavenly priviledges; and consequently, made it good, that no word or promise of God falls to the ground, by the rejection of the Jews, these (generally) being none of the seed of Abraham, to whom the pro∣mises of life and salvation were intended; proceeds (in the next place) to demonstrate the righteousness or e∣quity of the said Decree of God, and the execution of it in the world, being led hereunto by occasion of some Objections, which (it seems) were raised by the Jews in opposition unto both. For they perceiving how substantially the Apostle had taken off their main Objection, wherein (they urged a frustration of the Word of God, in case they should be rejected) if those

Scripture passages, which he had alledged upon that account, should be let pass with such a fence and con∣struction, as he had put upon them; therefore to over∣throw his Interpretation of them, together with that Doctrine, which he had built thereupon, they rise up with this Objection; that such a Purpose or Decree, (together with the execution of it) as Paul attributes unto God [viz. to adopt those for Sons, who should beleeve, and reject those who should seek to be justi∣fied by the works of his own Law] would be unjust; and therefore could not with truth be ascribed unto him. This Objection he propounds (interrogative∣ly) in the former part of this 14^th Verse; and begins his answer to it, in the close of it, God forbid.

What shall we say then &c. This is a form of propound∣ing an Objection, used by the Apostle elsewhere, Rom. 6.1. and 4.1. And sometimes it seems to import onely the awakening of the mind and judgement of him that readeth, to consider what is the natural consequence, or result, of things formerly argued, and concluded; which is a very spiritual and noble exercise and improvement of the rational abilities of the soul; and without which that which is read, or heard, seldome turns to any great matter of profit or edification: See vers. 30. of this Chapter. Interrogatives are more piercing and quick∣ning, then bare Assertives. When the Apostle saith, What shall we say then? Is there unrighteousness &c. it is as if he had said; Do you think, that any such thing followeth from what hath been said concerning the purpose of God to justifie and adopt those who shall beleeve, and not those who depend upon works for their justification, as that he should be unrighteous or unjust? Nay, God forbid; or, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, let it not be: or, far be it from me, and from every man to affirm or

teach any thing, that should imply any unrighteousness, or unjustice in God, in the least.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Is there unrighteousness, or in∣justice, with God? i. e. Doth it follow from the pre∣mises that God should be unjust? But what is the un∣righteousness here spoken of? Or in what sence did the Jews mean, that Paul by his Doctrine, made God un∣just? I answer, There are two, or rather three, kinds of injustice: The one consisteth, in decreeing, the se∣cond in doing things that are uncomely, or which are contrary to reason and equity: The third, in speaking, promising, or professing, that which is not in the heart, or in the mind ever to perform. When the Jews pre∣tended that the Doctrine of Paul rendred God un∣righteous or unjust, they meant (doubtless) in all these respects, or with all these three kinds of inju∣stice. But that his Doctrine was not chargeable with making God unjust with that kind of unjustice, which consists in simulatory promises, or speakings, he had proved already, vers. 6, 7, &c. Not as if the Word of God had taken none effect. For, &c. Therefore in the passage now before us, the Apostle must needs be con∣ceived to speak of one, or both, the former kinds of in∣justice, which (indeed) are, upon the matter, but one and the same. For to purpose or decree things that are uncomely, and contrary unto equity, and to perpetrate and act such things, proceed from one and the same spi∣rit of injustice. So that the import of that Objecti∣on, which he insinuates (in this 14. vers.) was levied a∣gainst his Doctrine by the Jews, was, that hereby God was represented, both as a Decreer, and an Actor of things which were uncomly, and of no good consistence with principles of reason and equity.

Some conceive that the spring, rise, or occasion of this

Objection, was the Apostles discourse concerning Ja∣cob and Esau, viz. in that he had affirmed, that whilst they were yet unborn, and had done neither good nor evill, and though they were the children of the same Pa∣rents on both sides, yet God should decree con∣cerning them, That the Elder should serve the Young∣er; which seems to be a strain of that kind of in∣justice lately mentioned. But that this was not the occasion of the Objection, is evident from hence. 1. Be∣cause whatsoever Paul had said concerning Jacob and Esau, was expressly contained in the Scriptures; and consequently it is no ways likely that the Jews would object any thing against it. 2. That which he had said concerning Jacob and Esau, containing matter of favour and respects from God on Jacobs side, who was their Great Progenitor, and in whom they much gloried upon that account, if they should have reputed it mat∣ter of injustice in God to respect Jacob above Esau, (which is the effect of all the Apostle had said concern∣ing them) they should have been like ill birds, defiling (as the saying is) their own nest; nor is it probable in the least, that they would impute unjustice unto God for dealing so graciously and respectfully as he did, by them and their forefathers, above any other Nati∣on: Or that they were so zealous in the cause of Esau, or the Idumeans, his posterity, and their professed and inveterate enemies, as for their sakes to charge unrigh∣teousness upon God.

Therefore the clear spring of the Objection here in∣timated, was, not the Text, but the Interpretation, or that inference or deduction which Paul drew from the said Passages of Scripture for the confirmation of that Doctrine of Justification by Faith, so highly contest∣ed against by the Jews. He argued and urged, that God,

in saying unto Abraham, But in Isaac shall thy seed be call∣ed, and afterwards unto Rebecca, concerning the two Nations yet in her womb, The Elder shall serve the Young∣er, intended to declare and signifie unto the world, that his purpose and pleasure was, as to elect and accept those for children, and justified persons, who should de∣pend upon his Grace and good pleasure for the obtain∣ing of these blessings, by beleeving, so to reject those that should seek after them, and expect to attain them, by the works of the Law. Such a Declaration as this (say the Jews, in the Objection before us) could not be intended by God, because it would argue unrighteous∣ness in him, and that which is repugnant to all reason and equity; as viz. that he should reject and con∣demn those who are diligent and zealous observers of his own Law, the law which himself hath recommend∣ed unto them, and imposed on them; and receive in∣to Grace and favour such persons, who never yeelded the like obedience unto him, onely because they be∣leeve in Another, and expect their justification by, and from, him.

To this Objection the Apostle answers; 1. By de∣nying the consequence, in the close of this Verse. 2. By subjoyning a reason of such his denial; And this, 1. In respect of those whom God justifieth, or to whom he sheweth mercy vers. 15, 16. 2. In respect of those whom he Reprobates or condemns, vers. 17. In the former, he vindicates the righteousness of God, in ju∣stifying those, whom he is pleased to justifie: In the latter, he vindicates the same righteousness in repro∣bating and condemning such, who are reprobated and condemned by him.

First, he denieth that any such thing ••olloweth from his Doctrine, or Interpretation of the Scriptures a••∣ledged,

as that God should be unrighteous. Yea he de∣nieth it in that phrase or form of words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, God forbid, which doth not barely signifie, or import, the untruth of what is denied, but further, that the untruth hereof is such, that it deserveth even to be abhorred of every man. See Rom. 3.4, 6. Gal. 2.17. (to omit other places.)

Secondly, he giveth this account of his denial, as to the first particular objected, [viz. that God should be unrighteous, in case he should justifie, or shew mercy to beleevers.]