The Apostolical History, Chapter 6 · Section 16

The Apostolical History · Chapter 6 · Section 16

p. 223SECT. 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 Corinth 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 viſit the Romans, that he might perſonally, and vivâ voce, confirm 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.The Eipſtle t… Romans.

1. The Preface, wherein he teſtifies his great affection to them, and prepares 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 between them, the Apoſtle writes this Epiſtle. In which we have,

1. THE Preface or Introduction: wherein, to gain the more credit and belief to his following Inſtructions, he ſhews, That he was one who had received 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 according 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, p. 224he tells them, he had received the favour of this glorious office of the Apoſtleſhip(a)(a)Grace and Apostleſhip] foreign. See ch. 12.3. & 15.1. 1 Cor. 15, 10. Gal. 2.9. Eph. 3.2, 8. Glaſ.1 Cor 15:10Gal 2:9Eph 3:2Eph 3:8, 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)(b)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.Rom 16 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 ſubmiſſion 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 ſpiritual 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 Jeſus 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 obſtacle 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 command of Chriſt, he was a debter to all ſorts of men, being obliged to preach the Goſpel 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 mentioned 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 p. 225Faith as groweth and increaſeth from one degree(d)(d)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.Ps 84:72 Cor 3:18 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)(e)Ex fide veteris Teſtamenti obſcurâ in clar…m fidem novi Teſtamenti: ad quam vetus illa nos ducit quaſi paedagogus. Sic Chryſoſt. Theodoret. cum aliis.. 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)(f)A famous Text, thrice alledged 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 justification by Faith The Hebrew is, The just ſhall live by his Faith. The Apoſtle ſtill omits the particle His. The LXX have my for his. Richardſon.Heb 10:38Gal 3:2Rom 1:17., where the Prophet ſpeaking of the calamities that was coming upon the Jews by the Caldeans, ſhews, how different the carriage 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 incomprehenſible 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 darkned 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 judicially 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 pollutions p. 226and 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)(f)1 Cor. 8.4. Not for the matter or form, but in reſpect of the opinion men have of them, thinking they can help when they cannot.1 Cor 8:4 (call'd here a lye, becauſe it ſeems to be, what it is not, and deceives men as a lye doth), and worſhipped 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 Idolaters. Yea upon this provocation it was, that God ſo far left them to themſelves, 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. Furthermore, 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 acknowledg 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 Romans, he gives a large Catalogue(g)(g)Among which he reckons haters of God, that is, quarrellers at his providence, when any adverſe thing happens unto them.. And in concluſion, as an aggravation of their guilt and unrighteouſneſs, he adds, that though they had a ſenſe implanted upon their hearts of the righteous (h)(h)foreign] Intelligitur hic jus partim per rationem, partim per traditionem inſcriptum humani, mentibus, recte puniri qui gravia delinquunt. Grot.judgment of God, and the puniſhment 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 another 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, p. 227and 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 deſerved 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,v. 15. foreign] Legis opus eſt declarare, quae rectè, quaeve iniquè facta ſunt. by turns**v. 15. foreign, h. e. Viciſſim, ſivè alternante ſententiâ. Grot. accuſing them when they do ill, and excuſing them when they do well. Therefore they have nothing to pretend, why they ſhould not undergo deſerved 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**See 2 Tim. 2.8. Act. 10.42. Act. 17 31. 2 Tim 4.8.2 Tim 2:8Acts 10:42Acts 17:312 Tim 4:8. 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 Goſpel**From this Text, the Ancients call'd the writings of Paul, his Goſpel, as particularly Clemens in his Epiſtle to the Corinthians. Take (ſays he) bleſſed Pauls Epistles into your hands; mark what he writeth in the beginning of his Goſpel. foreign], 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 ſomething 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 therefore ſpeak more particularly to this caſe, he brings in (as it were) ſome principal 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 Nations, 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)(e)v 15. foreign., 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 knowledg, 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 inſufficient p. 228to 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**Cum haec ſcriberet Paulus, recens erat memoria Aſinaei, & Aſilaei, in Babyloniâ Judaeorum, ad quos ingens multitudo confluxerat; qui omnes non niſi ex rapto vivebant, Joſeph. Antiq. 18. 12. Non multò poſt, ſacerdotalium familiarum Principes, fraudatis minoribus ſacerdotibus, decimas ſibi totas abſtulêre, Joſh. 20.6. Joſephus etiam inter crimina quae popularibus ſuis, dicto loco, exprobat, ponit & foreign. Hi fructus fuêre ſiduciae in ſolis ceremoniis collocatae. v. 22. foreign] Non multum diſtat, falſos Deos colere, & verum ſpoliare, quod faciebant ſacerdotes non offerendo ex proventibus ea quae Lex Dei ipſis praecipiebat, ant certè non qualia oportebat, Mal. 1.8, 12, 13, 14. & 3.10. Grot.Josh 20:6Mal 1:8Mal 1:12Mal 1:13Mal 1:14Mal 3:10, 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 Circumciſion 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 Nature without Circumciſion could fulfil the moral Law perfectly, he would condemn a Jew, who is only outwardly (and according to the Letter of the Law(f)(f)Legem facere, non eſt verba legis exteriùs ſequi, ſed mentem, & intentionem legis obedienter implere. Caſſiodorus.) circumciſed, but hath not that purity of heart and life, which that Ceremony was appointed 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 Circumciſion, 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 converſion 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 Sacram…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 p. 229he 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 humbly 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 illuſtrates 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**foreign., 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**Videntur hi vecordes hujus calumniae occaſionem ſumpſiſſe ex eo quod ſaepè doceret Apoſtolus, Superabundâſſe gratiam Dei, ubi ſuperabundavit hominum iniquitas, & eam ceſſiſſe in laudem gratiae, & juſtitiae Dei. A Lap.), 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 Chapters), 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 unregenerate 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 ſeeketh 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 Sepulcher 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 before 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 p. 230much 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 forecited 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, righteouſneſs 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 juſtification in his word, viz. by Faith in Jeſus Chriſt (a)(a)v. 22. By Faith of Jeſus Christ,] Faith is to be taken here paſſively to ſignifie the Faith whereby Christ is believed on.. For he tells them, that now, ſince the coming of Chriſt, the righteouſneſs of God (that is, which avails before God, and which he freely allows to man for his juſtification) 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 natural 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 Abraham, 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**See Act. 26.22.Acts 26:22 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 believe [ſee ch. 4. v. 9.], whether they be Jews or Gentiles, there being no difference 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)(b)v. 23. Et deſtituuntur gloriâ Dei] h. e. Quae à Deo collata eſt in primâ creatione, & quae conferetur in vitâ aeternâ. Glaſſ. ſhort of obtaining the glory of God,(c)(c)See ch. 5. v. 2. 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**foreign] Sicut Deus promiſerat 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 peccatorum noſtrorum contra legem commiſſorum, multitudinem ac magnitudinem, itemque maledictionem legis ſuâ obedientiâ, & merito, operit, atque tegit, ne in conſpectum Dei peccata ea veniant, Pſal. 32.1, 3. Glaſſ.Ps 32:1Ps 32:3, 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**foreign propter, ſivè per, remiſſionem. Freidlib. to Believers their paſt tranſgreſſions, through his infinite mercy and forbearance, whereas he might juſtly and immediately have deſtroyed them for their tranſgreſſions. And he intended the rather at this preſent ſeaſon, (viz. before he brought deſtruction on the Jews for their incorribleneſs), 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 p. 231the Doctrine of Faith (d)(d)The Preſcript or Doctrine of Faith is by a Hebraiſm call'd a Law.. 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 believing 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 obtained righteouſneſs (a)(a)Justitiam, ſcil.] quae vox jam praeceſſerat. Grot.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 juſtification 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)(b)Qui ad civilem modum, i. e. externâ aliquâ ſpecie, eſt innocens, laudem poteſt ab hominibus ſperare temporariam, non illam aeternam à Deo. Grot.. 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 Righteouſneſs; that is, by means of his Faith he was eſteemed or reckoned(c)(c)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.Ps 106:3 righteous before God, and not by means of his works. For he that worketh, in order to his reward 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)(d)Faith is accepted to juſtification, neither in reſpect of the worth of it to procure it, nor yet as being the form of righteouſneſs; but instrumentally only, becauſe it apprehends that for which we are juſtified, namely, the Merit and Righteouſneſs of Chriſt. Slater in loc.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 imputeth righteouſneſs, (viz. the righteouſneſs of the Meſſiah, he having no works to bring before God to be juſtified(e)(e)Indeed that Faith which is without works is dead, no true Faith. But Faith only acteth in the point of our juſtification before God, applying 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 Salvation. Idem. by, and whoſe tranſgreſſion is forgiven, and his ſin covered (f)(f)Sin in reſpect of the offence, is remitted: in reſpect of the filth or turpitude of it, is covered: 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., (viz. from the ſight of God ſo that the Lord looks upon him as no more lying under p. 232the guilt thereof) and to whom the Lord imputeth not iniquity (g)(g)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 puniſhment. 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.Acts 7:60. 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 Uncircumciſion, 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 pronounced righteous? He anſwers, it was fourteen years, at leaſt, before he was circumciſed [Gen. 15.2.], therefore this way of being Righteous does not belong only to the Circumciſion, or the Jews, but to the uncircumciſed Gentiles alſo, who believing in Chriſt become ſharers with Abraham in that bleſſedneſs. But then it may be objected, If Abraham was juſtified whilſt he was uncircumciſed, 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 righteouſneſs of Faith (h)(h)Sigillum justitiae] quo ſcil. teſtificabatur Deus, Abrahae juſtitiam certam eſſe, & legitimam, juſtitiam; adeptam, inquam, ante per fidem cum adhuc eſſet praeputiatus. A Lapide., 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 Believers 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 Circumciſion) 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 Abraham and his Seed that they ſhould poſſeſs that rich, and fertile, and pleaſant part of the world(i)(i)Mundus, pro parte mundi primariâ. & à Deo ſingulariter in peculium populi ſui ſelectâ, terrâ nimirum Canaan, accipitur. Glaſſ., to wit, Canaan, with the Countries adjacent, (under which Heaven it ſelf was alſo typically 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 afterwards 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 ſuppoſed, that God had promiſed to conveigh the inheritance to them who performed p. 233perfect 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 worketh 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 obtainable 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 believing 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 Nations, that is, of all Believers in the ſeveral Nations of the World, anſwerable(k)(k)foreign] 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., or like unto God himſelf, (in whom he believed), 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 certainly do it, (and ſo likewiſe is able to quicken the Gentiles, 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)(l)Dominus Saram reprehendit ridentem [Gen. 18.12] non Abrahamum [Gen. 17.17.]: Quia illius riſus admirationis & laetitiae fuit, Sarae autem dubitationis. August. de Civ. Dei. lib. 16. c. 31.Gen 18:12Gen 17:17), but without all diſpute, or arguing to the contrary, depended 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 perform 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 profit 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 p. 234world 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)(a)Stare in gratiâ, eſt de gratiâ certum & ſecurum eſſe; hoc alterum eſt beneficium mortis Chriſti ex juſtificatione fluens, certitudo immota gratiae praeſentis, & futurae. Par. in loc. 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 experience 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 Believers. 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 weltring in ſin and miſery, unable to help themſelves. He ſhews, that for ſuch ungodly 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 pleaſed 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. Seeing 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 diſſimilitude; 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 Infants, 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 p. 235all 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 manifeſts by theſe poſitions. 1. The ſin of Adam is not ſo pernicious, as the righteouſneſs 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)(b)v. 18. foreign] ſupple foreign res proceſſit foreign. &c. vide Grot. guilt came upon all naturally deſcended of Adam to their condemnation, ſo by the righteouſneſs and perfect obedience 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)(c)Per legem magis innotuit peccatum., that is, be more clearly manifeſted to us, to be ſin, and exceeding odious. 2. That grace might ſuper-abound, that is, might appear 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 pardoning 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)(a)Mori peccato] Eſt ei non eſſe ſubjectum, ſeu non ſervire ei. Flac. Glaſſ. Mori peccato] Eſt renunciare peccato, & abdicare illud. è contra vivere peccato eſt fraenum laxare & indulgere peccato ut in carne dominium acquirat.to ſin, (that is, being partakers of the Spirit 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 incorporated 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 corruptions. 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 therefore p. 236they 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)(b)Veterem hominem apellat non naturam ſed pravam mentem. Theod. 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)(c)viz. Habitual corruption compacted as it were into one monſtrous body prepared with all its members to commit actual ſins. 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 everlaſting 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)(d)Chriſtus mortuus eſt peccato, illud expiando: nos morimur peccato, illud deſtruendo. Illyr., and to ab…liſh it. But being now alive, he lives to the glory of God his Father**Vivit Deo] i. e. apud Deum, & ſimilem Deo vivit vitam coeleſtem, divinam, beatam, immortalem. 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., 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 contrary 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)(e)Servi eſtis cui obeditis, ſive peccati (quod ducit) ad mortem ſive obedientiae (quae ducit) ad juſtitiam:, it will bring upon them eternal death; if they be the ſervants of obedience, that is, obedient 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)(f)In quam traducti eſtis ab iis qui Evangelium vobis annunciarunt. Vatablus. vide etiam Piſc. in loc. vide 2 Tim. 1.13.2 Tim 1:13. 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 ſpiritual p. 237matters, 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 nature 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)(a)foreign] Quamdiu lex vivit, i. e. Quamdin extincta non eſt. Lex enim abrogata, mortua eſt, i. e. vim obligandi non habet. Grot.lives, and abides in force, and no longer; as he inſtances in the caſe of marriage. The Law of marriage binds a married woman 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)(b)v. 4. foreign pro, foreign hypallage, figura quae frequenter occurrit in Novo Teſtamento.(through the offering up of Chriſts Body on the Croſs(c)(c)Nam Chriſti crux, & mors, inter caetera & hoc à Patre impetravit, ut legis illius imperium tolleretur, Eph. 2.15, 16. Col. 2.14.Eph 2:15Eph 2:16Col 2:14) 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 obedience 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)(d)Pauci ſub ſtatu legis erant foreign, & qui tales erant, non erant tales ex ſola vi legis. Plerique erant foreign.); 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)(e)v. 6. foreign] Alii codices habent foreign. Cujus lectionis & Origines meminit. Quomodo & Chryſoſtomum legiſſe, apparet ex ejus interpretatione foreign. Chriſtus moriens interſecit legem Moſis, quae Judaeos ſibi alligatos habebat, ſicut lex conjugii ſoeminam. Grot. 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 according 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)(f)Legem Moſis vocat literam vetustam. Literae vetuſtae ſolent evaneſcere, Heb. 8.13.Heb 8:13. From Ver. 1. to 7.

p. 238Yet 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 original 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)(g)The Schoolmen diſtinguiſh between the firſt motions of concupiſcence which have not the conſent of the Will, which they call Concupiſcentiam informem; and thoſe motions of concupiſcence whereunto the Will conſenteth, which they call Concupiſcentiam formatam. 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 Phariſee, 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)(h)Concedimus Apoſtolum, à v. 7. ad 14. agere de homine non renato. At à v. 14. uſque ad finem agit de homine renato. Quod probamus, quia Apoſtolus, v. 9, 10, 11. perpetuò loquitur in praeterito. A verſu autem 14 incipit loqui in praeſenti 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, & ſpiritum, non eſt niſi in regenitis. Conſule v. 15. 17. 22. Ipſa delectatio boni non niſi gratiae deputanda. Auguſtin. Vide ſuper hac re Freidlib. Laurentium, Willetum. Ego putabam verba iſta Apoſtolica dici non poſſe niſi de iis quos ita haberet Carnis concupiſcentia ſubjugatos ut facerent quicquid illa compelleret, quod de Apoſtolo, dementis eſt credere; ſed poſteà melioribus & intelligentioribus ceſſi, vel potius ipſi (quod fatendum eſt) veritati; ut viderem in illis Apoſtoli verbis gemitum eſſe Sanctorum contra carnales Concupiſcentias dimicantium. Auguſtin. Tom. 7. Col. 1135. & 1136. Et libro Retractat. cap. 23. dicit. Potest quiſque Sanstus ſub gratiâ poſitus, dicere ista omnia. Et lib. 6 contra Pelag. c. 11. Non ego ſolus aut primus hunc locum Pauli ita intellexi ſed ſic quoque intellexit Hilarius, Gregorius, 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., 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 anſwers, '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 p. 239imperfection of his obedience with the ſpiritualneſs of the Law, he was compell'd to acknowledg, that he was ſtill in part carnal **The regenerate are in part carnal, becauſe they have inchoatam, non plenam liberationem., (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 often inſtigated by it, and ſometimes over-power'd by the tyranny of it, and carried 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 ſtirred in me; and the good which I will and approve, that I do not, in ſuch perfection 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 remainders 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 between 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**Dicit ſe ſecundum repugnantia principia, repugnantia habere ſtudia. Tolet.. 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 execution of thoſe good motions and inclinations, inſomuch that he could not but accuſe 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 renewed, 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 becauſe 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 animal 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), p. 240he 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 Condemnation, 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 quickning Spirit of Chriſt, (which rules in the hearts of Believers as a Law, dictating 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 juſtifie 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 condemned 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 Evangelical 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. Therefore they that are in their carnal and corrupt eſtate, and follow the luſt and concupiſcence 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 dwelling**Non tanquam hoſpes ſed indigena perpetuus [Joh. 14.16.] qui in domo imperat.John 14:16 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 bodies 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 ſeriouſneſs 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 hereafter. And he further tells them, that all that follow the guidance of the Spirit 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 p. 241in them (as was before wrought by the Spirit(b)(b)Spiritus ſervitutis] Sic vocatur Spiritus Sanctus ab effecto, quod ille efficere ſolet per praedicationem legis. in the preaching of the Law, in order to bring them home to Chriſt), but the Spirit of adoption(c)(c)Spiritus adoptionis] i. e. Spiritus Sanctus qui credentibus adoptionem ipſorum teſtatur, nimirum, eos eſſe filios Dei., which teſtifies to them, that they are the Children of God, and ſo encourages them with an humble confidence to call on God as their reconciled Father (d)(d)Per foreign notantur ardentes illi gemitus, quos Spiritus Sanctus in piis excitat, quoties opus eſt, etſi illi ne verbum quidem loquantur. Abba pater; iſta conduplicatio facit ad foreign. Hîc perſonam mutat Apoſtolus, ut ſortem communem omnium Sanctorum exprimeret. Calv.. So that they ſhall not need to fear condemnation any more(e)(e)foreign, ſicut olim Iſraelitae quum iis Lex promulgaretur., being freed from it by Chriſt. And this Spirit of Adoption witneſſeth inwardly 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)(f)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., 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)(g)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., they ſhall alſo be glorified with him. And he tells them, that the ſufferings of this life(h)(h)Quae ſunt parvae, paucae, breves, & mixtae gaudio., 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)(i)foreign eſt ipſa foreign, more Hebraico. 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 malediction. And if the Creature(k)(k)Haec omnia de creaturis irrationalibus atque inanimatis quoque, enunciantur non propirè ſed figuratè & per Proſopopaeiam. 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)(l)Expectatur poſt foreign multò melior puriorque machina. 2 Pet. 3.13.2 Pet 3:13, (namely, 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 deliverance? For the whole Creation (m)(m)Peter Martyr ſheweth the vanity 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 conſtrained to ſerve the luſts of wicked men.(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 perfecting of our Adoption, in the glorious reſurrection of our bodies, and redemption 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)(g)So Faith, Gal. 3.25. ſignifies the thing believed,Gal 3:25, (that is, the thing hoped for), when it comes once to be ſeen with our eyes, and poſſeſſed, is no longer hoped for, p. 242but enjoyed. So that it is the property of hope, to wait for, and expect a future good, and of Chriſtian hope to expect the glorious manifeſtation of the compleat 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)(o)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.Gal 4:6, and that with lively feelings, groanings, 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 experience, that all things (even afflictions) do work together(p)(p)Etiam ea quae nocitura videntur. Sed iis qui Deum non amant, quae profutura videntur damna ſunt. 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 foreknow, 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 happineſs, but in the Croſs and ſufferings, as the means conducing thereunto; intending, 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**See 1 Pet. 1.2. 1 Tim. 1.9. Eph. 1.5.1 Pet 1:21 Tim 1:9Eph 1:5 to eternal happineſs, he effectually calls in time to believe in his Son; and whom be thus calls he juſtifies; and whom he juſtifies 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 afflicted 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 Salvation. 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)(q)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., acquits 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)(r)Chriſts death would not have profited us, if he had been ſwallowed up by it, and ſtill detained under the power of it., 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 p. 243any 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 increaſed. 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 ſolemnly 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 after 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 holineſs and love, he might be ſeparated from him in bliſs and happineſs, he could even be willing to ſuffer it(a)(a)'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 pietate 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 ſinful condition to ſave all the world., 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)(b)foreign princeps Dei fortis, principatalem potentiam à Deo conſequutus. Deducunt à foreign dominari, praevalere, & foreign 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 Deus & Salvator eſſet.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 often 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 ceremonial, 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 p. 244his humane Nature, who in the unity of his perſon, is true man, and true God, bleſſed for evermore(b)(b)This was the title by which the one ſupreme God was known and expreſſed among the Jews. See Dr. Hammond in loc.. 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, wherein 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)(d)In Iſaaco, i. e. per Iſaacum vocabitur, h. e. exiſtet tibi ſemen, nempe illud numeroſiſſimum quod tibi promiſi, & praecipue Chriſtus. Piſc., 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)(e)Filii promiſſionis, h. e. fidei, quae promiſſionem in Chriſto gratuitam complectitur. Deſcriptio credentium. Filii dicuntur per Metaphoram, reſpiciendo ad Abrahamum, qui pater credentium, à Spiritu Sancto ſtatuitur, Rom. 4.16. q. d. qui veſtigiis Abrahae inſiſtunt, & fide ipſi fiunt ſimiles, Gal. 3.7. & 29.Rom 4:16Gal 3:7Gal 3:29 repreſented by Iſaac **The birth of Iſaac was a ſpecial effect of Gods promiſe, he being miraculouſly born, of a naturally-barren woman, and according to the ordinary courſe of nature paſt Childbearing, had ſhe been never ſo fruitful; and his Father being a very old man., 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 wonder 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 righteouſneſs, 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 **Eſau in his own perſon did never ſerve Jacob; but the people deſcended of Eſau, did ſerve thoſe deſcended of Jacob., [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,**Some, by hating in this Chapter of Malachi underſtand ſeverely puniſhing; 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 towards 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 violence they are charged with was. Verbum odiſſe aliquando ſignificat alium alii praeferre, unumque prae alio negligere, praeterire, ac minus diligere. vid. Gen. 29.30.31. Odiſſe idem eſt, quod minus dilexiſſe. Vaſquez. Et hoc impletum eſt historicè & literaliter. 1. In ipſis perſoni Eſaui & Jacobi; Nam jus primogeniturae Deus ab Eſau tranſtulit 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), ejuſdem definitionis modo. Oecolampadius in Mal. 1. Non auſim ipſum Eſau (propter hoc dictum) dicere 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 inde 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 ratione 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 primogeniturae annexâque promiſſione poſſidendae terrae Canaan rejicitur; ſic ab aeternae vitae poſſeſſione reprobantur Judaei, qui promiſſionem foederis divini ab externâ praerogativâ aeſtimant. Hunnius. Sunt autem alii viri docti qui hoc teſtimonium de Jacob & Eſau, Gen. 25. & Mal. 1. exponunt, & applicant doctrinae de praedeſtinatione Dei circa ſingulorum hominum, tum electionem & ſalutem, tum reprobationem & interitum. Sed de hac re penes pios & doctos judicium eſto.Gen 29:30Gen 29:31Gen 27:272 Sam 8:14Mal 1:2Mal 1:3Mal 1Gen 25 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 flowing 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 p. 245the eternal purpoſe(f)(f)foreign, h. e. Propoſitum Dei electivum, vel propoſitum Dei, quod in merâ Dei electione poſitum eſt. 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)(g)Non ex operibus ſed ex vocante] Vocatio fidem praecedit. Ex vocante, h. e. ex gratiâ Dei vocantis. of his Spirit, illuminating 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 merits and works, which the carnal Iſraelites ſo much depended 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 unjuſt?

Anſw. Far be it from us to think, that God can be in the leaſt unrighteous. For he is debter to no man(h)(h)Nemini quippiam debeo; gratis do mea; Poſſet Deus ſine injuriâ omnes qui gravia peccarunt, morbo ſuo relinquere, nec ullam adhibere medicinam. Grot., 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 hardned his own heart againſt the judgments of God, [Exod. 8.15, 19. & 9.34.], at laſt God was provoked judicially to leave him to himſelf, and to give him up to his own obſtinacy and obduration, [Exod. 9.12.] Inſomuch that God tells him, [Exod. 9.16.], for this have I raiſed thee up (i)(i)foreign feci ut reſtares Jun. & Trem. & L. ſuſtentavi te. LXX foreign. ſervatus es., [or made thee to continue]; and have preſerv'd thee amidſt p. 246all theſe plagues, that (thou abuſing my patience by thy deſperate obſtinacy), 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)(k)Deus dicitur indurare, quando permittit 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 removet prohibens, nec impertit gratiam, cordis duritiem mollificantem. Origines, Hieronymus, Theophyl. exponunt de patientiâ & lon…animitate Dei, quâ abutentes impii, indies ſiunt deteriores. Nec tamen accuſanda eſt Dei patientia, ſed eorum duritia, &c. vid. Hieron. Tom. 30. Pharaoh 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. 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 juſtly) 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)(l)Negat decere hominem jacente… p…ccatis, & ex…rema commeti…um, Pe…m in jus trahere, ſi min…ei gr…tiam impertitur ſuam: Sicut e…m ſigulo licet ex luto, re viliſſima, pro arbitrio, vas aliud ad honeſtum uſum, aliud ad minus honeſtes uſu… ſingere; ſic Deo pro arbitrio licet ex h minibus peccatoribus alios (ut in ii… oſtendat divitias miſerecordia… ſ…ae) ſanctâ vocatione ad gl…ti…m prap rare, aliòs verò quotamen 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 foreign inquit, nempe ut deſignet hîc efficacem Dei actionem; at ubi agit de illis quos non vocat, co…dicit vaſa, non quidem foreign ſed foreign, iuxta il…d, Perditio tua ex te Iſrael, &c. Deinde id ip…um confirmat Prophetarum teſtimoniis, v. 24, 25, 26. quibus aperte non de juſtificatione, ſed de vocatione agitur. Camero that Man, who is a guilty Creature, and obnoxious to God, ſhould preſume to object 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 **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., 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 objected 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 render 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 among 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 therein? 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. p. 247where 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 Jewiſh 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 ſeaſhore (m)(m)Intelligit Iſaias ingentem vaſtitiem quam terrae Judaeae (quae per excellentiam vocatur foreign) intulerat Sennacharibus. Pauci qui Hieroſolyma ſe recepêre relicti erant, tanquam ex clade ſuperſtites, quos Graeci interpretes foreign & foreign vocant. Deus enim ſecerat quod in rationibus putandis fieri ſolet, ubi poſt expuncta ea, quibus expenſa acceptis aequantur, exigua aliqua ſumma reſtat, quae debeatur. Quod tunc …ccerat Deu, non mirum ſi rurſus faciat, & de multis paucos ad veram ſalutem perducat. Grot, yet a very few only of them ſhall be ſaved. 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 believe 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 before ſaid, ch. 1. v. 9. (n)(n)Erat receptum inter Hebraeos, omnem liberationem Veterum figuram geſſiſſe eju… liberationis, quae expectand… eſſet tempo ibus Meſſiae. Cui foreign multa p…ſſim ſuperſtruunt Apoſtoli. Idem.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 afterwards 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**Cur non plures, & cur hos, non alios, cauſa penes ipſum. Grot. 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 confirm 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)(o)v. 31. foreign hic viam ſignificat.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)(p)See my Harmony on the four Evangeliſts, ch. 5. p. 144.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 believeth in him ſhall not be fruſtrated of his hope, or aſhamed(q)(q)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.Isa 28:16, whether he be Jew or Gentile. From Ver. 30. to the end.

p. 248Chap. 10 He further proſecutes this Argument of the Jews temporary rejection; ſhewing 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 juſtifying ſinners, by the righteouſneſs of Chriſt apprehended by Faith, and deſiring 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 juſtification, 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 beyond 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 exactly to perform it. For the man that doth all things preſcribed in the Law exactly and perfectly, without ever failing in any one particular, ſhall live thereby: 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 actually 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 juſtification. 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)(a)Verbum hoc in ore tuo] ſcil. ut ore confitearis. Et in corde tuo] ſcil. ut corde credas. Piſcat.. 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 p. 249confeſſion of Chriſt is an effect and fruit of that Faith, and ſo a way(b)(b)Confeſſio eſt via quâ pervenitur ad vitam aeternam. Beza. unto 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 believeth, [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)(c)Sorites. Nemo invocatur in quem non creditur; Fides autem ex auditu. Nemo autem audiet verbum à nullo annunciatum. Nemo praedicabit verbum Dei niſi miſſus. Le gatis igitur opus eſt qui non à ſeipſis ſed à Deo veniunt, & bona ab illo nova annunciant.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 adapted (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 perſwaded, 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 hearing the Goſpel preached**v. 17. Per verbum Dei] h. e. ex mandato Dei qui Apoſtolos ad praedicandum miſit. Piſc., 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 intended 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 Apoſtles 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. concerning the preaching of the heavens, may well be ſaid concerning the preaching of the Apoſtles; their ſound (e)(e)The Hebrew Text hath foreign their line, the Septuagint foreign their ſound. They ſeem to have read foreign inſtead of foreign. 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.Col 1:5Col 1:6Acts 2:5went into all the earth, and their words into all the world. From Ver. 16. to 19.

p. 240v. 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.But the Jews might here further object, That they did not know that the Goſpel was to be preached to the Gentiles, and that they ſhould be called to a participation of the grace thereof.

He anſwers, that Moſes and Iſaiah do both plainly affirm it: As firſt, Moſes, Deut. 32.21. where he foretells, that becauſe the Jews violated the conjugal Covenant between God and them, He would caſt them off for their wickedneſs, 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 boldly and plainly, that God would be ſought**v. 20. Inventus ſum] i. e. inveniar. Propheticè enim ponitur praeteritum pro futuro. unto, and call'd upon, by thoſe that have not in former times asked any thing of him; that he would manifeſt himſelf 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 viſitation, to invite them, and call them by the preaching of his Prophets, and afterwards of his Apoſtles, (but in vain). He was reſolv'd, for their wilfull obſtinacy, 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 foreſaw(a)(a)Scriptura hanc foreign ad fidem expreſſè reſert, 1 Pet. 1.2. Freidlib.1 Pet 1:2 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)(b)Altaria ſcil. in excelſis locis, & collibus Deo vero erecta. Unde haec altaria vocantur Excelſa in Scriptura. Quae licèt Lege Deut. 16.2. vetita eſſent, ac proinde piè ab Hezekiâ, & Joſiâ everſa ſint, tamen impium erat evertere ea, ex odio cultus divini, verique Dei, uti fecerunt Achab & Jezebel.Deut 16:2, (built by pious men of the ten Tribes to ſerve God with, when they were not permitted to go to Jeruſalem (c)(c)In which caſe the prohibition of building private altars is by the learned Jews ſaid to have ceaſed.), 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 worſhippers 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; p. 241for that which is of grace is not of works. Grace and works (as cauſes) mutually deſtroy each other. Grace is free and**Gratia non eſt gratia ullo modo, niſi ſit gratuita omni modo. Augustin. gratuitous, and gives a favour which is not due; but whatſoever 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 righteouſneſs, 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 Goſpel-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)(c)Cohaerent haec verba cum verbo foreign in fine, v. 7.; 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 ſlumber (d)(d)Spiritum ſoporis] i. e. animum ſomnolentum & quaſi veterno oppreſſum adeoque omni ſenſu privatum.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 wherewith they could not underſtand the things that concern'd their peace. And what David ſaid prophetically(e)(e)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. 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)(f)i. e. Omnes illorum deliciae vertantur iis in perniciem.be made a ſnare, and a trap, and a ſtumbling block(g)(g)Metaphorae tres continuatae: prima ab avibus, altera à feris, tertia à ſaxis, aliiſve obſtaculis in quae impingimus. and tend to their hurt; and bow down their back(h)(h)v. 10. Praedicit eis obſcurationem intellectûs, & ſervilem quendam terrenumque animum, ut nunquam ſeſe erigere, & aſſurgere poſſint in altum, ad ſpirituales veraſque ſententias, ſed ſemper incurvati, & veluti humi repentes, terrena cogitent, ut ſunt terrenum regnum Meſſiae, &c. Alii intelligunt de onere legis ſervili, & malae conſcientiae, quo eſſent premendi, expertes libertatis Chriſti. Atque haec caecitas, juſto Dei judicio ita permittente, ob incredulitatem eis infligitur. Flac. Illyr. 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 Goſpel 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, p. 252and troubled to ſee themſelves ſo far out-ſtripp'd by those whom they ſo contemned. 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 Calling of the Gentiles, whom they ſhall one day be provoked(i)(i)See ch. 10. v. 19. to emulate and follow, then the Jews ſhall be called. But the firſt is true, in the Text, therefore 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)(k)foreign. of Believers among them, proved the riches of the World, that is, occaſion'd a numerous and copious converſion of the Gentiles, 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 Gentiles 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 intimates, 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)(k)Perinde erit ac ſi mortuus quis ad vitam revocetur. foreign] ſummum gaudium..

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 p. 257Nation 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 ſpiritual 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 condition), 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 deſcend, 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 natural 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 intimates 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)(l)Si permanſeris in benignitate] i. e. in eo ſtatu in quo te Deus conſtituit per benignitatem ſuam, nempe in fide. Meton. efficientis pro effecto, 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. and abide; otherwiſe they alſo ſhall be cut off from the Olive, that is, the true Church. So likewiſe the Jews, if they continue 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 Abraham 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.

p. 258Having 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 Prophet, 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 remiſſion of ſin. Now where God forgives ſin, he firſt gives the grace of true converſion, 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 Goſpel, 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 difference, The Gentiles obtained mercy by the unbelief of the Jews; but the Jews ſhall obtain mercy, by the mercy ſhewed to the Gentiles, being provoked p. 259(m)(m)Ut miſerecordiae Gentibus factae exemplo provocati, miſerecordiam & ipſi Judaei conſequantur.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 Gentiles, 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)(n)Concluſit] i e. Concludi permiſit. Sivit eſſe ſub imperio, & poteſtate incredulitatis. both Jews and Gentiles, ſucceſſively (for ſome time) to remain under the power of their unbelief and diſobedience, that he might in his own time, fulfill the great counſel of his goodneſs, in ſhewing undeſerv'd mercy upon them all(o)(o)Ʋt omnium miſereatur] ſcil. non hominum, ſed nationum, i. e. tam Gentilium quàm Judaeorum. Intelligitur de Generibus ſingulorum, non de Singulis generum. A L p., 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 contumacy of the Gentiles firſt, and then of the Jews; and of his wiſdom in making 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 ſhewed 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 Gentiles; 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 goodneſs, freely to promiſe us? And if ſo, who hath cauſe to complain, if he deal more bountifully with ſome, than with others(p)(p)Beneficii ſui quemque oportet eſſe arbitrum. Liberalitas à libertate nomen habet Nul…i Deus ullo jure aut titulo obſtringitur, quia nihil ab ullo accepit, quod prius non illi dederit. Nulli ergo Deus eſt debitor, ac proinde non eſt injuſtus ſi Gentes illuminet, Judaeos vero in ſuâ caecitate relinquat.. For all things are of him, as the firſt Author: all things are upheld by him, as the Preſerver: all things are diſpoſed 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 doctrinal: 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**By a Synecdoche of a part for the whole., (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 p. 260their 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 believing(a)(a)Quiſque ſe coutineat intra menſura… doni, gratiae, talenti, officii 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. in Chriſt, Eph. 4.7.), ſhould imploy them to the beſt advantage of the Church. For as in the natural 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 another, and on that account, ought mutually to ſerve one another. Therefore every one ſhould demean himſelf ſoberly 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 laying 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. Sedulity and induſtry in their particular Callings. 6. Fervency of Spirit in the Lords ſervice. 7. Encouraging themſelves under afflictions with hope of deliverance, being 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 pretending 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. Peaceableneſs 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 belongs 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.

p. 2615. In the next place, he exhorts them, To yeild due obedience and ſubjection 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)(a)foreign, poenam ferent. Grot., 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 wickededneſs, 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 reſpect 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, according 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 money, 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)(b)Charitas reddendo multiplicatur; cum redditur ab homine, creſcit in homine.one another; which duty if any man perform abſolutely, and in all reſpects as he ought, he may be ſaid not to have perform'd obedience only to one or two Commandments 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 perform, 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)(c)v. 11. foreign, Conſiderantes quale jam ſit tempus. 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 Chriſtian virtues, (which become thoſe that walk in the light, and are both the habit 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 righteouſneſs, 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.

p. 262Chap. 14 8. He comes now to give ſome directions concerning the right uſe of Chriſtian 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)(a)Acerbis altercationibus verias, ſaepe; Charitas, certò amittitur.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 middle 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 communion with the believing Jews, who ſtill adhered to ſome of thoſe Ceremonial obſervances; 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 **Non ſumentes vobis dijudicandas ipſorum cogitationes, nempe an legalia ut neceſſaria uſurpent an ut utilia. Grot., whether they uſed thoſe things as neceſſary, or as things only profitable 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)(b)Solius Domini judicio relinquendum eſt, benè an male agat ſervus. Ad Dominum pertinet judicare, ſtetne an cadat. Unus eſt omnium Dominus Chriſtus Jeſus: Illi ſtat, ſi firmus eſt fide; illi cadit ſi quid, peccat, ut tu ſuſpicaris. Ille judicandi poteſtatem in ipſum habet, non tu., 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 prophane, 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 ſtandeth 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 conſequently 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 p. 263redeemed 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 acknowledg 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)(c)Cultus omnis Dei per unam ſpeciem, i. e. per juramentum exprimi ſolet. Grot.by me; the Apoſtle (following the Septuagint) ſaith, every tongue ſhall confeſs, which is a conſequent of the other; for he that ſweareth, confeſſeth 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 other 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)(d)v. 15. If thy Brother be grieved with thy meat, thou walkest not charitably] that is, Seeing thee eat, he by thy example is induc'd to do the like, and afterwards is grieved at it.. 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)(e)Omnes, fidem Chriſti profitentes, pro redemptis habet charitas Chriſtiana. Pareus. of Charity to be eſteemed ſuch an one for whom Chriſt dyed, [1 Cor. 8.11.]. 3. Eating with offence, cauſeth Chriſtian 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. Therefore the work (f)(f)v. 20. Noli propter eſcam destruere opus Dei] i. e. aedificium Dei, ſcil. religionem Chriſtianam in proximo. Vel opus Dei, i. e. proximum ipſum quem, Deus fecit Chriſtianum.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 Chriſtian 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 infirm 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 **Intelligitur fides de rebus mediis, & non quae ad dogmata pertinet. foreign hîc eſt perſuaſio ea, per quam quis credit licitum eſſe id quod facit., (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 enjoy thy perſwaſion to thy ſelf, but maiſt not uſe it, or profeſs it to the hurt of thy Brother; yea thou muſt ſo p. 264uſe 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)(g)Felix, qui quod facit non judicat apud ſe non eſſe faciendum. Peccatum enim eſt quicquid fit, conſcientiâ non adſtipulante., that when he knows a thing to be lawful, doth ſo uſe his liberty about it, as to have no reaſon to accuſe, or condemn himſelf; 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 abſtain; becauſe he that doubts whether he ſhould eat, and yet eats, he is condemn'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**Non quaeſivit ſibi dulcia. Grot. 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 patience 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 **v. 8. Christ a Minister of the Circumciſion] Metonymia adjuncti pro ſubjecto. Chriſtus dignatus eſt miniſtrare Judaeis, ergo non decet ut à Gentibus ſpernantur. Rurſum, Chriſtus aſſumſit ex miſericordiâ Gentes; ergo Judaei non debent eas ut extraneas deſpicere.Jews, that God might appear to be true in his promiſes made to the Fathers, of ſending the Meſſias to them. And accordingly Chriſt preached to the Jews in his own perſon, but to the Gentiles by his Apoſtles. And on the other ſide, that the Jewiſh Chriſtian 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 publiſh(a)(a)Dicit David ſe etiam vicinis alienigenis narraturum Dei in ſe beneficia. Optimè autem haec ad myſticum Davidem, Chriſtum, aptantur. Grot. the name of God among the Gentiles (b)(b)David hoc facturus erat per Meſſiam. Gejerus.. p. 2652ly. 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 Davids Family, (under the type of Hezekiah lineally deſcended from David), ſaith, that he ſhall be for a ſtandard **Quod in Hebraeo eſt foreign in vexillum LXX verterunt foreign 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 Gentibus quid Deo debeant, verum etiam ad retundendam Judaeorum ferociam, q. d. Quid eſt? Vultis vos aegrè ferre, ſi Deus promiſſa praeſtet?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,The Concluſion. excuſing himſelf that he had written ſomewhat boldly unto them. For though he was perſwaded that the Romans (c)(c)Per hanc laudem provocat ad meliora.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)(d)v. 16. foreign] Eſſe pro conſpici, q. d. ut factis probem me eſſe miniſtrum Chriſti ad Gentes miſſum. 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, ſanctifyed 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 rejoicing, 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 wonders 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 another 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)(e)Verba ipſa LXX apud Eſaiam, cap. 52. ſic ſe habent. Videbunt res non ante nunciatas, & intelligent non antea audita. Quod primo ſenſu dictum de iis qui vidêre eventum Vaticiniorum Jeremiae, mystico ſenſu optimè ad Evangelium refertur. Grot. 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 foundation was yet to be laid, and having no more occaſion to detain him here, (that he foreſaw), he gives them hopes of his coming, and tarrying a while with them in his journey, which he intended 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 intimates, p. 266thoſe 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 diminution, (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)(f)Veniam cum uberrimis Chriſti donis, ad vos confirmandos, ſcil. veniam cum abundanti benedictione, i. e. plenè vobis Evangelium annunciabo ut ſi quid deſit vobis ad abſolutam Evangelii cognitionem id totum à me accipiatis. Vatab. 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 vehemently 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 refreſhed with their company and converſe. And ſo giving them his Apoſtolical benediction, he d…ſires the God of peace, unity, and concord, and Author of all bleſſings to be with them, to bleſs and preſerve them. From Ver. 14, to the end.

Chap. 16.In 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 Chriſtians 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 ſalutes 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)(a)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 Justus. 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.Acts 18:6Acts 18:7; 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 redounded to the profit of them all. He ſalutes alſo the Church in their houſe, that is, all the Chriſtians in their family. He ſalutes 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 Apopoſtles, and were converted to the Faith before the Apoſtle 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 Narciſſus's houſe; but the Maſters he paſſes by, they (as it ſeems) not being Chriſtians. He ſalutes thoſe approved Matrons Tryphena, and Tryphoſa, and Perſis, 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)(b)So John writeth to the Elect Lady. perſon 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, p. 267and 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 writing to them, aluted them. From Ver. 1, to 17.

He warns to avoid thoſe who by falſe Doctrine cauſed diviſions, and by ſcandalous 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 contrary 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 error, 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)(c)Velim vos ita prudentes ut non fallamini, ita bonos ut non fallatis. Velim vos eſſe ſimplices, i. e. ſinceros, puros ab omni malo. 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 ſalutations of other Saints with him, to the Chriſtian Romans, particularly of Timothy 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 mediation of Chriſt Jeſus, be for ever aſcribed. Amen. From Ver. 17, to the end.