A PARAPHRASE AND COMMENTARY UPON THE EPISTLE OF Saint PAƲL TO THE ROMANS.

By William Day, M. A. Vicar of Mapledurham in the Coun­ty of Oxon, and Divinity Reader in his Majesties Free Chappel of Saint George within the Castle of Windsor.

The secret things belong unto the Lord our God: But those things which are revealed, belong to us, and to our Chil­dren for ever, Deut. 29.29.
[...]. Theophy­lact. in Argumento Epist. ad Romanos.

LONDON, Printed by S. Griffin for Joshua Kirton, and are to be sold at his shop, at the sign of the Kings Arms in Saint Pauls Church-yard, 1666.

IMPRIMATUR.

Perlegi Paraphrasin hanc cum Commentariis in Epistolam ad Ro­manos; in quâ nihil reperio doctrinae, disciplinaevè Ecclesiae Anglicanae, aut bonis moribus contrarium.

Joh. Hall Rev. in Christo Pat. Domino Episc. Lond. à sac. Domest.

Ornatissimis & Doctissimis Viris.

Richardo Allestry D.T. Doctissimo sacrae Theologiae in Academia Oxoniensi Pro­fessori Regio, & Collegii [...]e­galis de Etona Praepo­sito Dignissimo.

Jacobo Fleetwood D. T. Et dignissimo Colle­gii Regalis de Canta­brigia Praeposito.

Omnibusque, Ʋtriusque Collegii Sociis.

Hanc suam Paraphrasin unâ cum Commentariis in Epi­stolam Sancti Pauli ad Romanos.

Gulielmus Day Ʋtriusque Collegii olim Alumnus, & Canta­brigiensis etiam Socius, nunc autem Vicarius de Maple­durham in Comitat. Oxoniensi, & Praelector Theologiae in liberâ Capellâ Regiâ Sancti Georgii infra Castrum de Win­desora.

D. D. D.

The PREFACE.

THis Epistle of Saint Paul to the Romans, is set in order of place before all other his Epistles; not because it was before all the other in order of time, but because it was written unto the Romans, whose City at that time excelled all other Cities in dignity and re­nown, and in preheminence of Rule and Dominion; for if we look to the order of time in which they were written, both the Epistles of Saint Paul to the Corinthians, were written before this to the Romans. For Saint Paul in his second Epistle to the Corinthians, Chap. 8. and 9. Stirreth the Corinthians up to a liberall contribution for the poor Saints at Jerusa­lem: But in his Epistle to the Romans, Chap. 15. Ver. 25, 26. He telleth the Romans, that he was to go to Jerusalem, to minister unto the Saints; for it had pleased them of Macedonia and Achaia (part of which was Corinth) to make a certain contribution, for the poor Saints which were at Jerusalem. This contribution therefore was per­fected then, when he wrote his Epistle to the Romans, which was not made when he wrote to the Corinthians; and therefore his Epistles to the Corinthians were in order of time written before his Epistle to the Romans, though his Epistle to the Ro­mans, hath in order of place, the Priority before his Epistles to the Corinthians.

Saint Paul wrote this Epistle in the Greek tongue, though he wrote to the Ro­mans, whose language was the Latine; Because the principle Subject or Argument of this Epistle, was not some occasional matter, as the Subject or Argument of other his Epistles was; but such a Subject, or such an Argument, in which there was no Church, but was concerned. For the principle Subject or Argument of this Epistle conteins in a manner the sum of the Gospel or Doctrine of Christ. And therefore, though he dedicates it, as it were, to the Church or Saints, which were at Rome, be­cause Rome was the head City of all the Gentiles, and from thence by the frequency of men of all Nations, and Countries resorting thither, the truth might be carried and spread abroad, among other people, yet is it likely that he did intend to com­municate it to other Churches also, and to send them Copies thereof, for their instru­ction and confirmation: And for such a purpose, it was more suteable to write in the Greek tongue, then in the Latine. For the Greek was the tongue, which was then most generally known and used, which even the Roman women could speak, and by which Strangers and Travellers had commerce with, and understanding one of a­nother: But the Latine tongue (though it be now the tongue most generally learned and known, yet) was it at that time confined within narrow limits, and not a generall language; which Tully confesseth in his Oration, pro Archia Poeta. For Graeca (saith he) leguntur in omnibus fere Gentibus, Latina suis finibus, exiguis sanè, continentur. That is, The Greek writings are read almost in all Nations, but the La­tine are contained within their own bounds, and those but small ones too. But of this, See more in Brerewoods Enquiries touching the diversity of Languages, Chap. 1. and 3.

CHAP. I.

As for the Subject of this Epistle it is partly Doctrinal, and partly Moral. And the Doctrinal part thereof is chiefly concerning Justification, which he teacheth to be not by Works of the Law, but by the Faith of Christ.

CHAP. II. and III.

He teacheth that Justification is not by the works of the Law, for that all had sinned, both Jews and Gentiles: And this, that all had sinned, he shews, as to the Gentiles, Chap. 1. from verse 19. to the end of that Chapter; And as to the Jews he sheweth it Chap. 2. and 3. from the first verse of the second Chapter, to the one and twentieth of the third. And by the way he sheweth also, that a Jew is not justified, neither as he is a Jew according to the flesh; neither as he hath the Law and the knowledge thereof; neither as he is circumcised; and having shewed both of the Jewes and of the Gen­tiles, that they have all of them sinned; he concludes that therefore by the deeds of the Law no flesh shall be justified in the sight of God, Chap. 3. ver. 20. Then verse 21. He shews, That Justification is by the Faith of Jesus Christ unto all, and upon all them that believe.

CHAP. IV.

Having shewed that none are justified by the works of the Law, but by Faith; in the fourth Chapter, he proves and makes that good, which he had said concerning Ju­stification, by the example of Abraham, and shewes that Abraham (who was not unworthily in high esteem among the Jewes) was not justified by the Workes of the Law, but by Faith.

CHAP. V.

Having thus done, in the fifth Chapter, he sheweth the blessedness of those which are justified by faith through Christ. And at the 12. verse thereof he shews, how that original sin entred into the world, through Adam, and death by sin; declaring there­by, what Miseries both of Sin and Punishment accrued to us, by that first man; that he might take occasion from thence to magnifie the benefit which we have by Christ, by the gratious pardon not onely of that original sin, but also of all our actual sins, &c. So that when sin abounded Grace (as he speaks Chap. 5. verse 20.) did much more abound.

CHAP. VI.

But now least any one, which had been justified by Faith, should think that he might continue in sin, that the grace of God might the more abound, and so the mercy of God might be the more glorified (As some had objected) to the Christians, that they did, and held, though falsly, to whom he had answered before, Chap. 3. ver. 6, 7, 8.) In the sixth Chapter he sheweth, how inconsistant it is with him, who is justi­fied by faith, and had his former sins pardoned by Grace, to live in sin, and useth ma­ny arguments to stir him up to live an holy life.

But least that any faint-hearted Christian in general, or Jew in particular (for of him by the answer, which he gives in this sixth Chapter, and which he prosecutes in the seventh, he seems especially to speak) should say. Yea, but for my part I can­not follow Righteousness, as you would have us, nor can I be but a slave to sin, hav­ing been so great a follower of unrighteousness, and sin having had such dmoinion over me. The Apostle tells him, Chap. 6. verse 14. that Sin should not have dominion over him as it had had, for he was not now under the Law, but under the Gospel, which affor­ded him these means to free himself from sin, which the Law could not afford him.

CHAP. VII.

And this his answer he prosecutes, Chap. 7. and shews the Jew, that the Jews were freed from the Law (which was the strength of Sin, 1 Cor. 15, 56.) and were brought under the Gospel, that they might serve God by a new kind of Life, which the Gospel worketh in us, and that they might not follow that old kind of life, which they led, while they were under the Law, through the Motions of sin, which were by the Law.

But now, because some might say, that there could be no motions of Sin by the Law; and others might say, that the Law would be the cause of Sin, if there were any mo­tions of Sin by it; He sheweth verse the seventh, and so forward to the end of the Chapter, both that the Law was the occasion of sin, to those which were under it; and that it was not for all that, the true and genuine cause thereof; wherefore (at the [Page] seventh verse) the better to shew these things which he speaks of, and the condition of the Jews, which lived before the Law was given by Moses; and the condition of the same people when they were under the Law after it was given: He puts one in his own person, the person of the Jews, both as they lived before the Law, and un­der the Law.

CHAP. VIII.

Now after the Apostle hath finished these things he comes again in the eighth Chapter, to shew the happiness of them, who are justified by faith, or who are in Christ Jesus (for those are all one) whom he also describeth by that, That they walk not after the Flesh, but after the Spirit, in relation to what he had taught in the whole sixth Chapter, concerning the Life of a man, which is justified by Faith, or which is in Christ Jesus, that it ought to be such as is Holy and free from all Ʋnrighteous­nesse. And to this holinesse of life doth he use here divers new Arguments to ex­cite them from the first to the seventeenth verse of this Chapter; at which verse shewing, that we must not onely do the works of Righteousnesse, but also suffer (if need be) for Righteousness sake. He doth in the ensuing part of the Chapter use divers arguments to move them to suffer afflictions patiently, and endeth this Chapter, with the narration of the happinesse of those which he spake of from the fifth Chapter hitherto; that is, of those which are justified by Faith, or (which is the same) of those which are in Christ Jesus.

CHAP. IX.

Now in the ninth Chapter (reflecting upon what he said before, that a man is justified by Faith, and not by the workes of the Law, and reflecting upon the happi­nesse of those which are justified by Faith, and considering withall that the Jewes, for the most part, were such as he spake of, Chap. 2. Verse 8. That is, such as were contentious against the Gospel, and obeyed not, or believed not that Word of Truth, but o­beyed Ʋnrighteousness, against whom indignation and wrath is revealed.) He mani­fests the great heaviness and continual sorrow, which he had in his heart. For those Jews which were his Kinsmen according to the flesh, and to whom (among many other priviledges) the promises of God did belong, to think, that they resisting that way, which God had appointed, for obtaining Righteousness, or Justification, should invent another way of their own, and go about to establish that their own way, and submit not, or yield not to follow that way of Righteousness, which God had prescri­bed And this heaviness and continual sorrow of his heart for them, he doth shew that they considering and contemplating his sorrow for them, might pity their own selves, and embrace the truth, that they might be saved at the last.

But though he manifesteth here the great heaviness, and continuall sorrow, which he had in heart, for those his Kinsmen, to wit, the Jewes, yet he doth not here ex­press the cause of this his sorrow, being interrupted with an objection, which might arise from what he had said, and to which he would answer, but deferreth it to the next Chapter and there resumeth, and perfecteth, what he here broke off, though in other terms.

The Objection which might arise from what he had sad, is this. He said that a­mong other Priviledges, which belonged to the Jewes, which were the people of Is­rael according to the flesh, this was one. That the promises of God were theirs, upon which a Jew might thus object and say. That if we Jewes, who are the Childrn of Israel according to the flesh, were not justified, but were under Wrath and Indig­nation, as thou Paul sayest. Then would the promises of God be void and of none effect; which is, to make God false in his word: For God promised by his servant Jeremy (and many other his servants the Prophets) that he would make a new covenant with them, and justifie them, Jer. 31. ver. 31, 32, 33, 34. To this objection Saint Paul answers here verses 6, 7, 8, 9. to this effect. True it is, that God made a promise to the Israelites that he would justifie them, but whereas there are to sorts of Israe­lites, one which are Israelites according to the Flesh, which descended from Jacob, and Abraham by carnall propagation. The other which were Israelites, and the Chil­dren of Abraham according to the Spirit, because they did imitate, and follow Abra­ham [Page] in this Faith (for they which are of Faith, they are the Children of Abraham, Gal. 3.7.) That promise of Justification doth belong absolutely and immediately, not to those, which are the Children of Jacob, or the Children of Abraham according to the Flesh, as Such; but to those which believe, as Such; and so are the Children of Jacob, and of Abraham according to the Spirit, whether they be Jewes, or whether they be Gentiles.

Now, because the same or another Jew might reply upon this, and say. Yea, but for all thy saying (Paul) though I should grant, that that promise doth not belong to us Jewes, as we are the Children of Jacob, or of Abraham, according to the Flesh, as Such, yet surely it doth appertain to us: as we seek justification by the works of the Law, and we are, or shall be justified by so doing.

To this objection the Apostle answers verse 10, 11, 12, 13. to this effect. No, neither shall ye be justified for this, neither; which may be proved by that, which God said unto Rebecca, while she had two Twins Esau and Jacob, the heads of two People in her womb: For at that time, when the Children were not yet born, before they had done either good or evil, he said unto her, The Elder shall serve the Youn­ger; and this God said to her at that time to signifie in a type, that his purpose con­cerning his actual Electing men to Justification (which Election is performed in time, by justifying them) was and should be to elect or justifie them, not for their workes sake (for which no man can be justified, and if he could he might claim justification of debt,) but for his own Mercy and Grace sake, who calleth us by the preaching of his Gospel, that we may believe, and believing may be justified, and hath appoint­ed, that to be our way for Justification.

But because a Jew would be apt to say, that if it were so as St. Paul had said, Viz. That God would not justifie a Jew, though he were a Jew by birth, and though he did more­over seek justification by works, if he believed not; and yet would justifie every one which believeth, though he were a Gentile: Then there would be unrighteousness with God.

Saint Paul takes away this objection, shewing first, That there is no unrighte­ousness with God, in justifying those which believe, though they be Gentiles; for he may justly have mercy on whom he will have mercy, ver. 15. And (by the by, ver. 16) he shews them, who being ignorant of Gods way of Righteousness, or Justification, went about to establish a way of their own, that it was not in them, who chose a way of Righteousness or Justification of their own, though they were zealous in that way, and run earnestly in it, to attain to Justification: but it was onely in God, who shew­eth mercy to whom he will, and to what way he will. Then, as he had shewed, that there was no unrighteousness in God, if he did justifie those which did believe, though they were Gentiles: He shewes, verse 17. by the Example which God shewed upon Pharaoh, that there is no unrighteousness in God, if he did not justifie a Jew, though he were a Jew by birth, and sought Justification by works, if he believed not; And concludeth, verse 18. That God doth justly justifie whom he will, and doth justly deny ju­stification to whom he will, yea, and harden them too.

And now being, that God doth every where complain of the Jewes, and threat­neth to destroy them, for the hardness of their heart: A malepart Jew starts up, and hearing Paul say, that God hardeneth whom he will, Sayes: But if God hardeneth whom he will, why doth he now find fault with us and threatneth us for our hardness of heart? For it is he that hardneth whom he will; and if he will harden us, how can we help it? are we able to resist him? To this objectian made verse 19. Saint Paul an­swers, first by rebuking the Objector, for his Sauciness, who dares to chop Logick thus with God, verse 20, 21. Then verse 22, 23. he gives a more direct answer, by which he shews that God did harden them onely occasionally, in that he did not cut them off, but did endure them with much long-suffering, by which those vessels of wrath, that is, they which were contentious, and obeyed not the truth, but obeyed unrighteous­ness, fitted themselves for destruction; for though by his long-suffering God led them to repentance, yet they by the abuse thereof, contracted hardness, and an impoenitent hearts upon themselves, heaping up wrath against the day of wrath, and Revelation of the Righteous judgement of God; and therefore there was no unrighteousness in God, [Page] if he being willing to shew his wrath upon those vessels of wrath if they would not repent, he found fault with them when they repented not. And if by so doing he shewed the abundance of his goodness also, to the vessels of mercy by justifying them, and so preparing them to glory, as he had before determined. Which vessels of mercy he shews. verse 24. to be them, which believe, not of the Jswes onely, but of the Gentiles also. Then to confirm what he had said concerning those disobedient Jews, and the believing Gentiles, he brings divers testimonies out of the Scriptures, verses 25, 26, 27, 28, 29. And then he gathers out of what he had said, that the believing Gentiles had attained to Justification by their Faith, ver. 30. But the Jewes for the greatest part of them, missed of Justification, because they sought it not by Faith, but by the works of the Law. And so having made way to that, which he left imperfect at the sixth verse of this Chapter.

CHAP. X.

In the tenth Chapter he sheweth, what that was, which he said (in the begin­ning of the ninth) did grieve him for the Jews, which was this: that they being ig­norant of Gods way of Righteousness, and going about to establish their own way of Righ­teousness, submitted not themselves unto that way of Righteousness, which God had ap­pointed, verse 3. (but he ushereth it in, Verse 1, 2. with other words, then he used in the beginning of the ninth Chapter) Then verse 4. he sheweth, why they submit­ted not themselves to that way of Righteousness or Justification, which God had ap­pointed. The reason was, because they were offended at Christ, who was the end of the Law for Righteousness. Then he shews that the Righteousness of the Law, and the Righteousness of Faith are not all one Verse 5, 6, 7, 8, 9, 10, 11, 12, 13, 14. Then from verse 14, to the end he sheweth, that the Gospel ought to be preached to the Gen­tiles, and was preached to them, and they received it gladly. But though it was preached to the Jewes, yet they refused it, and would have none of it.

Wherefore because some might doubt concerning the perversness of the Jewes, whe­ther God had not, or would not cast them off wholly, for this their perverseness.

CHAP. XI.

The Apostle in the eleventh Chapter moves the question, whether God had cast off his people the Jews, or no: And answers it in the negative, verse 1. And to prove, that he had not cast them all off, he shews, that he was a Jew and yet was accepted of God. And that the Jews were a people, whom God did foreknow, that is, whom God did determine, from eternity so to love, as not utterly to forsake them, verse 2. and that even then there were a Remnant of Jewes, whom God had justified, verses 2, 3, 4, 5, 6. But yet he saith, that the Jews for the greatest part of them, which sought for Justification by works, obteined it not, but those few which believed, at­teined to it, and the rest were blinded, and fell, verses 7, 8, 9, 10. and that into their place the Gentiles were received, verse 11. But yet, he saith, that they fell not so, as that they should not rise again, but might recover their fall; and this he proveth by the calling of the Gentiles, which were called and received, that they might provoke the Jews to jealousie, and make them to strive to hold, or regain the love of God, which they had lost or well nigh lost, verses 11, 12. He proves it also by the end of his own preaching, which was that (if by any means he could) he might save some of them, verses 13, 14, 15. He proves it also by that; that they were the branches of an holy root, that is, that they were the children of Abraham, which was holy, and there­fore of the Church, or People of God, which was holy verse 16. But yet, because some of the branches of that tree, were broken off, and cast out of the number of Gods people or Church, and the Gentiles were grafted in, in their room; he admonisheth the Gentiles not to boast against the Jewes, but rather to fear: For as the Jewes were cut off by reason of their unbelief, and as they were grafted into their room, and stood because of their Faith: So might they be cut off again, if they fell back into unbe­lief, and the Jewes be grafted in again, if they would believe, verses 17, 18, 19, 20, 21, 22, 23, 24.

Then verses 25, 26, 27. he returns to prove that God had not utterly cast off his [Page] people, because he intends to send them a Deliverer, by whom they shall be saved from their sins, when the fullness of the Gentiles is come in. And because they were a People whom God had elected, to be a peculiar people to himself, and such as that he would not utterly leave destitute without the means of Salvation (though many of them fell from the Society of that people by unbelief) and that for their Fathers sake, verse 28, 29. and because though God had concluded them, for the greatest part in unbelief, yet he did it for this end, that he might have mercy upon them, verses 30, 31, 32. Which dispensations he saith were done in wisedome by God, though his Counsel and Wisedome is unsearchable therein, verse 33.

Thus having finished the Doctrinal part of this his Epistle, he comes artificially in the twelfth Chapter to the second part thereof, to wit, the moral part, which he continues from thence to the End of his Epistle.

Saint Peter in his second Epistle Chap. 3. ver. 15, 16. Saith that in the Epistle, which Paul wrote to the Jews, as also in all other his Epistles, there are some things hard to be understood, which they which are unlearned and unstable wrest as they do all other Scriptures unto their own destruction.

Whether this Epistle of Saint Paul be the peculiar Epistle, which Saint Peter meant, by that which Saint Paul wrote to the Jewes (as some would have it:) Or whether the Epistle, to the Hebrews, (as others) or no. Sure it is, that in this Epistle of his to the Romans, there be some things hard to be understood, and there be things, which they which are unlearned and unstable, have wrested to their own de­struction.

For because that Saint Paul declares in this his Epistle, that Justification is not by the workes of the Law, but by Faith and so by Grace (to omit many other errors, false­ly collected out of other passages of this his Epistle not well understood) some have contented themselves with the empty name of Faith, as though that were enough, not only to Justifie them, but to save them, and have altogether neglected good workes, and even fought against them. For that there were those even in the A­postles time, which taught that a barren Faith which produceth not works, was suf­ficient to salvation.

We may learn both from Saint James, and from Saint Jude in their Epistles, and Saint Augustine sheweth as much, in his book De Ʋnico Baptismo contra Petilianum, Cap. 10. Tom. 7, page 85. col. 2. A. This was Simon Magus's doctrine, or wicked heresie rather, and the doctrine and heresie of his Disciples called from him Simoniani, as also of the Menandrians, Basilidians, Gnosticks, Manichees, Aetians, and Eunomi­ans: All or some of which did willingly embrace all manner of sin, and turpitude, as the fruit of the grace of God, by which we are saved. Such Hereticks did the ages following bring forth; and to Skip to later times, such were, and are they, which are called Antinomians, whose Tenets concerning good works and faith (among o­ther are these. That the Law is not given to Christians. That the ten Commandments ought not to be taught in Churches. That it is sufficient for a wicked man to believe, and not to doubt of his Salvation. That neither good works profit to Salvation, neither ill workes do no hurt. That to say that the Law is a rule of life, is blasphemy in Divi­nity, &c. Then which nothing can be more destructive of a man's Salvation; and these their Heresies they drew from the misunderstanding of Saint Pauls words, in this his Epistle.

But because in this Epistle of Saint Paul's, there are many things, which are hard to be understood, for the better understanding of this Epistle, it will be expedient to know,

First, What is the main Scope of the doctrinal part at least, of this Epistle of Saint Paul.

Secondly, How one thing hangs or depends upon another.

Thirdly, How the Scriptures, which he alledgeth so often, make for the proofs, for which he alledgeth them.

Fourthly, How he useth many words, which he useth, and in what sense.

For the first of these, that short Epitome, which I have given of the eleven first Chapters, may suffice.

As for the second, know first, that it is the manner of the Apostle, as in other of his Epistles, so especially in this, to prevent objections, which may arise out of that which he said either immediately, or a little before; which objections because he doth not express, but pass them over in silence, and onely give the answer in express terms, makes the greater Hiatus, and seeming independence of one sentence upon ano­ther to be in his writings; which would not have been, if he had expressed the obje­ctions, as well as he doth the answers. And the variety of mens conjectures, what the objection, in every place from whence it ariseth is, I conceive to be one great cause, that men so much differ in their judgements concerning the interpretation of divers places of this Epistle. But the objections, which the Apostle prevents, or an­swers, are not made alwaies in the person of one sort of men, but sometimes in the person of one, and sometimes in the person of another; but most commonly his ob­jections are to be understood, as made in the person of a Jew: and yet not alwayes of one kind of Jew, but sometimes of one, and sometimes of another; according to the diversity of opinions, which were among the Jews. For some Jews thought it enough to their Justification, that they were the Children of Abraham; others, that they were circumcised; others which were more learned, that they had excellent skill in the Law: And others who were highly conceited of the purity of their lives, relied upon their works for justification, &c.

Know secondly, That the Apostle, when he hath treated of a matter, and is pas­sed from that particular matter of which he treated, and is upon another subject, if in treating of this latter subject, any thing may arise to prove his former matter, he takes notice of it oftentimes, though it be but by the by, and though he hath no o­ther reason so to do, but because it proveth his former matter. An Example of this you may have Rom. 10.17. in those words, So then Faith commeth by hearing, which was not the conclusion of the subject, which he had then in hand. For the subject, which he was then about, was to prove, that all the Jews believed not. For they (that is, the Jews) have not all obeyed the Gospel, saith he, Verse 16. And this he proves there, Verse 17. by the testimony of the Prophet Isaiah. For (saith he) Esaias saith, Lord, who hath believed our report? Now out of this testimony of Esaias, this con­clusion may be as well drawn, Viz. That Faith cometh by hearing, as that Viz. That the Jews did not all believe. Wherefore because this conclusion, Viz. Faith cometh by hearing may be drawn thence, as well as that other, he maketh mention of it here verse 17. only to prove, that which he said before, ver. 14. Viz. That none could believe in him of whom they have not heard. And after this manner (as I conceive) doth the Apostle bring in those words of the Ninth Chapter to the Romans, and the sixteenth verse, Viz. So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy. Which conclusion he draws (and it evidently follows) out of those foregoing words Verse 15. Viz. For he saith unto Moses, I will have mercy on whom I will have mercy: And I will have compassion, on whom I will have compassion. But yet this is not that for which he quoted those words, but he quoted them to shew, that there was no unrighteousness in God in shewing mercy to, or in justifying those which were figured either in Isaac, or in Jacob; that is, in justifying the faithfull, though they were Gentiles. But yet because he had bewailed the Jews, for that that they being ignorant of Gods Way of righteousness or Justification, went about to establish a way of their own, and had not submitted themselves to Gods way, and because that from these words of the fifteenth verse, an Argument might be drawn to con­vince them of their error, he draweth that Argument from thence, though by the by, and though it was not that conclusion or Thesis, which he was to prove in this place, when he was (as I said) to prove here, that there was no unrighteousness in God for shewing mercy to, or justifying those which were typified either in Isaac, or in Jacob; that is, for justifying the faithfull, though they were Gentiles.

The third thing, which I said was expedient to be known for the better under­standing of this Epistle of Saint Paul, was to know, how the parts of Scriptures which he alledgeth [...]herein so often, make for the purposes for which he alledgeth them: For indeed if any one should turn to the several places, out of which he taketh his te­stimonies of Scripture, it would seem strange at the first, to see how Paul could [Page] bring them, to prove such things by them, as he bringeth them for.

But that it may not seem strange, this must be observed, that many places of the Scriptures of the Old Testament have a double sense; One concerning terrene and corporeal things, and things to come to pass before the dayes of the Messiah; Another concerning heavenly and spiritual things, of which those terrene and cor­poreal things were a Type. The first may be called the Literal, or Historical, or meaner sense: The second, the Mystical or Sublime sense. Of which because I have spoken fully in my Preface to my Exposition upon the Prophet Isaiah, I shall speak no more here: only this I add, that the Jews did acknowledge this twofold sense.

Now the Apostle, in his testimonies of Scripture, which he brings to prove se­veral matters, which he handles, takes those testimonies of Scripture for the most part, not as they are in their first, literal, historical, or meaner sense; but as they are to be taken in their Mysticall and Sublime sense, according to which, I have also interpreted them, in these my Commentaries respectively.

The fourth thing which I said was expedient to be known, for the better under­standing of this Epistle of Saint Paul was to know, how he useth many words which he useth herein, and in what Sense he useth them, and of as many of such words, as I think convenient I shall now speak in their Alphabetical order, adding some things also by occasion of those words, which will make to the further explication of some passa­ges of this Epistle. The words are as follow,

  • Call, Called.
  • [...].
  • Election.
  • Faith.
  • Flesh.
  • Foreknow.
  • Hardning.
  • Holy.
  • In.
  • Justification.
  • [...].
  • Long-suffering.
  • Righteousness,
  • Spirit.
  • World.
  • Works.

TO CALL, CALLED.

Our Apostle doth make often [...], to call, an act of God, as Rom. 9.11. That the promise of God may stand; not of Works, but of him that calleth. And verse 24. E­ven us whom he hath called, not of the Jews only but also of the Gentiles. And that act of calling doth oftentimes by a Metonymie, include the effect intended by the act, so that because God intendeth by the calling of men, by the preaching of the Gospel, to the grace therein conteined, that they should believe the Gospel prea­ched to them, [...], whom he hath called, is put for [...] who believe; and so in the a­forenamed place, Rom. 9.24. Viz. Even us whom he hath called, not of the Jews onely, but also of the Gentiles; is put for, Even us which believe, not onely of the Jewes, but also of the Gentiles; and after the same manner, they to whom any thing is revealed, when it is revealed with effect, are said to believe that which is revealed. As Isaiah chap. 53. verse 1. Who hath believed our report? or to whom is the Arm of the Lord revealed? That is, Who hath believed how great the strength of the Lord is, which he declareth by his Prophets, that he would shew for the deliverance of his People?

There is a difference to be observed, between the Verbal [...], and the Par­ticiple [...], both which are englished, Called; [...] are such as are cal­led, whether they answer or no, or whether they believe being called, or no. [...], are they, which are not onely called, but answer the call and believe. Grotius observeth this difference or distinction in his Commentaries upon those words of our Saviour, Matth. 20, 16. [...]. i. e. For many are called, but few are chosen. But he saith withall, that this difference or distinction is not alwayes observed, because these words [...] and [...], are promiscuously used, Mat. 22. And Beza in his notes upon the same words, [...], &c. [Page] observeth the same difference or distinction between [...] and [...], Mat. 20.16. For speaking there of [...], he saith: [...], id est, [...]; nam alioqui [...], ii demum sunt, qui Deo ad vitam ipsos vocanti responderunt, i. e. This word [...], is used here as [...], for otherwise [...] are they which answer God when he calls them to life immortall. Schinidius in his Annotations upon Mat. 22.3. observes the same difference or distinction between [...] and [...], and makes it perpe­tuall: and among other rules, which he gives concerning verbals in [...] there, he gives this: Verbalia deducta à verbis verè activis (non neutralibus) quibus offertur, vel confertur aliquid alteri, quod accipere vel non accipere potest, aut quibus verè, vel non verè aliquid de altero dici potest, differunt à Participiis, ut id quod est, ab eo, quod esse poterat, vel debebat. i. e. Verbals drawn from verbs truely active (not neuters) by which something is offered, or conferred upon another, which he may take or not take; or by which something may be said truely, or not truely, of another; differ from Participles, as that which is, from that which might be or ought to be. So from [...] to teach or instruct, cometh the Participle [...] taught; taught, to wit, so far as was in the power of the teacher, whether he that was taught, become learned by his teaching, or not: And from thence cometh also the verball [...], which signifieth one who by teaching is truely learned: And so from [...] to call cometh the Participle [...], which signifieth cal­led, whether he which is called answereth or no; and the verbal [...], which signifieth him which is called too, but being called answereth to the call: so that every [...] is also [...], but every [...] is not [...]; and every [...] is [...], but every [...] is not [...]. Thus he: in whom you may read more to this purpose.

When our Apostle makes [...] or [...] an Act of God, and expresseth not the object, to which God calleth them, whom he calleth (if the circumstances of the Place intimate no other object) we must understand, that the prime, though more re­mote object thereof, is, Salvation, or Gods heavenly Kingdome and Glory. Accor­ding to that which is written, 1 Thes, 2.12. That you would walk worthy of God, who hath called you unto his Kingdome and Glory. And according to that which is writ­ten, 2 Thes. 2. ver. 13, 14. God hath from the beginning chosen you to salvation, where­unto he called you, by our Gospel, to the obteining of the glory of our Lord Jesus Christ. And according to that which is written, 1 Pet. 5.10. The God of all grace, who hath called us to eternal glory, &c. And that the nearer object, which is subordinate to that former, and is as a means, or way conducing to the obteining thereof, is Holiness, ac­cording to that which we read, 1 Thes. 4.7. God hath not called us to uncleanness, but to holiness. And that the way by which God calls us to those objects, is the prea­ching of the Gospel; according to that which we read in the forecited place, 2 Thes. 2. ver. 13, 14. God hath from the beginning chosen you to salvation, through Sanctifi­cation of the Spirit, and belief of the truth, whereunto he called you by our Gospel:

And now, according to that which hath been said, whereas there is often mention made in this, and other Epistles of Saint Paul, of The called, or of them which are called Graecè [...], when the object thereof is Salvation, or Gods heavenly Kingdome or Glory (which I may call the Grace of the Gospel) It doth signifie, Them which believe; for it doth signifie, not them which are barely called, but them in whom their calling hath some effect, so that they believe the Gospel by which they are cal­led. So that in conclusion, [...] and [...], that is, The called, and The faithfull or They which believe, are the same. Whereupon such as our Apostle called [...], The called of Jesus Christ, Rom. 1.6. He calleth [...], i. e. The faithfull in Christ Jesus, Ephes 1.1.

And perhaps [...], Rom. 8.28. may, by a Metonymie, moreover signifie in that place, Them which are justified by Faith. For they which are [...], that is, They which are so called, as that they believe, are justified by their Faith. And the Apostle from the beginning of the first Chapter hitherto, speaks of those, which are justified by faith, which he also calleth, Them which are in Christ Jesus, Rom. 8.1.

And now if this interpretation of [...], Rom. 2.28. be accepted of; Then [...], in the following verse must be interpreted, Them whom he did deter­mine [Page] so to love, as to justifie them. For whatsoever the word [...] signifieth, is to be included in the words [...], being he gives a reason of, or doth assert in these words, [...], what he said in those [...], q. d. I say, [...]

[...].

The Apostle useth this word [...] in divers places of this Epistle, as Rom. 1.32. Where [...] is taken for the just or righteous sentence of God given as it were in Judgement, upon a man brought before his judgement seat, and there accused or arraigned. It is used also Rom. 5. vers. 16, and 18. And in both those pla­ces, it is taken for Justification. It is also used Rom. 2.26. Where we read [...], and Romans 8.4. where we read [...], in both which places our Interpreters render it, The righteousness of the Law. Now we may have various notions concerning the word [...] in those places, according to the va­rious acception of the word [...] The Law. If we take [...] the Law there for the Moral Law in particular, then by [...] and by [...] we must un­derstand the precepts or commands of that Law, which he may call [...], and collectivè [...], to signifie that they are holy, and just, and good, as he speaks, Rom. 7.12. But if we take [...] there for the whole Law which was given by Moses, and as it contains the Moral, Ceremonial, and Judicial Law together; Then must we take [...], and [...] partitivè (as Grammarians speak) that is, to signifie one part of that Law, to wit, the moral part, that is, the Moral Law onely. And it is observed, that the Seventy Interpreters (whom Saint Paul followeth) use the word [...] or [...]: for the most part, for those precepts or commands, which are of things good in their own Nature (and therefore not alterable at any time) and such as are imprinted in the heart of man, as the Moral Law was: where­as they take [...] for those Laws or Precepts, which are of positive constitution, and therefore alterable, as the Ceremonial, and Judicial Law were.

ELECTION.

Election, Graecè [...], is a word which Saint Paul useth in the ninth Chapter of his Epistle to the Romans, verse 11. and I take it there for Justification. And the sense of those words, Viz. That the purpose of God according to Election might stand, &c. (for I conceive that [...] must be translated rather concerning Election, then according to Election) I take to be this, Viz. That the purpose of God concern­ing Justification might stand, &c.

For I take this Election to be an Act of God performed or done in time, upon men in Real Being. And that this Election is immediate to justification, and that this Election to justification is made by Gods free and gracious putting the man Elected into the estate of justification, that is, by Actual justifying him.

It is true, that there is an Election, or decree of Election, which God made before the foundation of the World, or from eternity. For he hath chosen us in him before the foundation of the world, &c. saith our Apostle, Eph. cap. 1. ver. 4. But yet there is an Election, which God doth make in time, yet in order to, or in execution of some eter­nal purpose, or decree of his or other. For God doth nothing in time, but what he purposed to do from eternity.

For thus we read Isaiah 14.1. The Lord will have mercy on Jacob, and will yet choose Israel. And Zechar. 1.17. Thus saith the Lord of Hosts, My Cities through prosperity shall yet be spread abroad, and the Lord shall yet comfort Sion, and shall yet choose Hierusalem. And Zechar. 2.12. The Lord shall inhe­rit Judah his portion, and choose Jerusalem again. All which words, being in the Future tense, shew that there is an Election, which God makes of things or persons in time.

But to come neerer to our present purpose. There is an Eelection of God, which [Page] followeth calling. For Many are called, but few are chosen, saith our Saviour, Matth. 22.14. And ye see your calling, Brethren, that is, ye see the event of your calling, how that not many wisemen after the flesh, not many mighty, not many noble are called; But God hath chosen the weak things of the world, to confound the things, which are mighty, and base things of the world, and things which are despised hath he chosen; yea and things which are not, to bring to nought the things which are, 1 Cor. 1. Verses 26, 27, &c.

Now as the Election in those places is an Election of God in time, so do I con­ceive the Election to be, of which we speak of, to wit, that Rom. 9.11.

And this Election I take to be not immediately to eternal glory, or glorification, but to justification. For Election is a word, which signifies only the act of electing. But the Author of the Election, and the things, or person elected, and that to which they are elected, are to be gathered from the circumstances of the place: And from the circumstances of the place, I gather, that this Election is immediately not to glory, or glorification, but to justification.

For justification hath been in a manner the onely Subject of the doctrinal part of the Apostles discourse hitherto; And of justification doth he speak in this Chapter, and he concludes therewith, and therewith doth he begin, and prosecute the Chapter fol­lowing.

And that the Election, which the Apostle here speaks of (viz. Rom. 9.11.) is im­mediately to the same thing, to which that Election is, which he spoke of, in the e­leventh Chapter of this Epistle, and the fifth verse; I think no man doth so much as doubt: But that that Election cannot be understood of an Election immediately to e­ternal glory, but of an Election immediately to justification, may be easily, and ap­parently gathered from that place and the context thereof; for the Apostle calling that Election an Election of grace, adds this verse 6. And if by grace then it is no more of works, otherwise grace is no more grace: But if it be of works, then it is no more Grace, otherwise work is no more work. Where he shews that that thing to which that Election is immediately, is so due to works, as that there is no grace or favour at all requisite to his obteining of it, who hath works, that is, who hath so ful­filled the Law, as that he never brake it in the least particle or jot thereof, at any time. For to him that worketh is the reward not reckoned of Grace but of Debt, Rom. 4.4. And if it be of works, then it is no more of Grace, otherwise work, were not work. Saith our Apostle thence, Rom. 11.6.

But now (a man may say) cannot eternal glory be due as a reward to works? That is, cannot it be due to a man, if he hath kept the Law so exactly, as the Law requireth and so as that he never broke the Law at any time in the least particle of it, as suppose Adam would have done, if he had continued in his innocency?

I answer, No, For though we should suppose a man to have kept the Law so ex­actly as the Law requires, and never to have broke it in the least tittle thereof; yet would not eternal Glory be due to him for it, of debt: For there is no proportion be­twixt his works and that glory, which shall be revealed in the Saints.

But perhaps you will say, that eternal glory would be due to such a one for his works, by a contract or covenant of works, which God made with Adam.

But suppose, that God had made such a covenant or a contract with Adam, yet would not eternal glory be due to the works of such a man of debt, without the grace and favour of God. For it would have been the meer grace and favour of God, to covenant or promise such a reward to such a man for his works; nor would that reward, which is due even to such works upon this account be due to them of merit, (which is that which our Apostle means by debt, Rom. 4.4. &c.) but onely by rea­son of that gratious promise or covenant by which God freely and graciously bound himself to reward the works of such a man with eternal glory; so that in our Apo­stles language the reward would be still of grace: For if the covenant or promise, which God made to Adam, of rewarding such works with eternal glory, were enough to make the reward to be due to such works of debt, and not of grace: Why should not the New Covenant, or Promise, which God hath made to them which be­lieve, that he will reward their Faith (if they continue in it to the End) with eter­nal [Page] glory, as Saint John 3.16, &c. make the reward to be due to Faith, of debt, and not of grace, as well as that old Covenant would to works. But yet notwithstanding the Apostle saith. The reward is therefore of Faith, that it might be by grace, Rom. 4.16.

The Election therefore which the Apostle speaks of Rom. 11.5. cannot be an Election immediately to glory: And if the Election there spoken of, cannot be immediately to glory; then surely neither is the Election here spoken of, viz. Rom. 9.11. an Election immediately to eternal glory.

But may justification be a reward due to works of debt? that is, suppose that a man did perfectly keep the Law, and as exactly as the Law requireth (as suppose Adam would have done, if he had continued in his innocency) would justification be due to him of debt, by reason of his works, and not of Grace?

I answer, it would be due to him of debt, and not of grace. For (with reverence be it spoken) God would be unjust, if when such a one, as had exactly kept the Law, and never broke it at any time in the least tittle thereof, should be accused as a sinner, before him, he should not justifie him, that is, if he should not acquit him, and clear him of sin, but should condemn him for a sinner. But that there should be unrigh­teousness with God, God forbid; for then how should God judge the World.

And thus by what I have said it may appear, that the Election which is spoken of Rom. 9.11. is immediately (not to eternal Glory, but) to justification,

Now in the last place, as God may be said to Elect or choose, and doth elect or choose men in time; and as he may be said to elect or choose men in being, in time, to justifi­cation, and doth so elect them; So his Election of such, is (as I conceive) by his actual, but free and gratious taking of them, by justifying them out of the number of those, which are not justified.

For a man may be said to make choice of a thing by some external, but free action of his towards or about the thing, which he is said to choose.

For when certain of those which were bidden to a dinner, sat down in the high­est places, our Saviour is said to have marked them, how they chose out the chiefest rooms, Luke 14.7. They chose therefore the highest or chiefest rooms, by their seating them­selves in them. For to sit down in the highest Rooms, and to choose the highest rooms, are there both one. And when our Saviour said, when thou art bidden to a wedding, sit not down in the highest room, Luke 14.8. It is, as if he should say, when thou art bidden to a wedding, choose not the highest room.

Now as a man may be said to make choice of a thing, by some external, but free action of his towards or about the thing, which he is said to choose, so may God.

But to come closser to the business in hand, and to shew you how God chooseth whom he chooseth in time. It is said to Israel, Deut. 7. ver. 6, 7. Thou art an holy People unto the Lord thy God, and the Lord hath chosen thee to be a peculiar people unto him­self above all the Nations, that are upon the face of the Earth. The Lord did not set his love upon you, nor choose you because you were more in number than any people, for ye were the fewest of all people, but because the Lord loved you and because he would keep the oath which he had sworn unto your Fathers, hath the Lord brought you out with a mighty hand, and redeemed you out of the house of bondage, from the hand of Pharaoh King of Aegypt. Here we see, how God chose Israel, it was by bringing them out of Aegypt, and redeeming them out of the house of bondage, by which he took them to be a peculiar people to himself.

And so in all those places aforementioned, which mention Gods choosing in time, we may say, that God is said actually to have chosen them, of whom he speaks, when he did put them into that Estate, into which he saith, he would choose them.

But that [...] may be taken, and is often taken for the actual choosing of a thing, by a real and actual separating of that thing from other things which are left, See Badoeus in his Commentaries, Page 645.

Now the Apostle may seem to make choise of this word Election, for Justification in this place of Rom. 9.6. not only to shew Gods free act, about the believer, viz. that he so justified him, as that he might choose whether he would have justified him or no, because he could not challenge it of debt: But also to shew, that whereas one Jew [Page] stood for justification, because of his discent from Abraham according to the flesh: A­nother, because he sought it by works: And the Believer sought it by faith, God chose the Believer though a Gentile, and justified him, whereas he passed by those Jews.

If it be asked therefore, who it is which God thus chooseth or purposed thus to Elect to justification, I say, it is the Believer. For whatsoever Gods primary decree was; in the execution of that decree, and in the bringing of men to justification or salvation in time, he justifies none, but such as do first truely believe, and all such he justifieth; and he saveth none, but such as do truely believe, and persevere therein to the end, and all such he will save; and so to do in time, and to observe that order, he purpos­ed to do from eternity, notwitststanding any Antecedent purpose or decree of his, going any way before.

But yet our Apostle attributes our justification wholly to God, who calleth, Rom. 9.11. And this he doth, to signifie that it is wholly of God, to prescribe the way to justifica­tion (who hath prescribed faith to be the way thereunto, that justification may be known to be of his meer grace, and mercy) and that it is not in man to prescribe the way, though man makes an account to obtain justification by works, as the Jews did, who went about to establish their own way to justification, Rom. 10.3. and saught it by works, Rom. 9.32. which if they could obtain by works, the Way of justification would be in man indeed, and justification would be not of grace, but of debt. Again he may ascribe it wholly to God; because God is the principle cause thereof. For it is usual, when two causes concur to the same effect, to ascribe the effect wholly to the principal cause, yea, and so to ascribe it to the principal cause, as to deny it to the cause less principal. Thus the Apostle saith, I labored more then they all; yet not I but the grace of God which is in me, 1 Cor. 15.10. And again. It is no more I that do it, but sin that dwelleth in me, Rom. 7.17. After this manner, I say that justification may be ascribed wholly to God, Who calleth, though Faith be required thereunto.

Elected, Rom. 8. Is taken for Elected to justification, that is for them which are ju­stified.

The Election Chap. 11. ver. 7. Is put for the Elected, an abstract, for a concrete, as Circumcision is put for the circumcised, Chap. 3.30. And by the Elected are to be understood such as God (according to the order which he observeth or decreed to ob­serve in electing, or justifying men in time) justified or Elected to justification, and they were such as believed. Beza in his Notes upon those words, Mat. 20.16. Viz. Many are called but few are chosen, saith, the [...] i. e. The Elect or chosen, are taken there for [...], i. e. For such as answer Gods call, when he cals them to eternall Life, i. e. For the faithfull, or such as believe; and so may we take the Election or E­lected there, Viz. Rom. 11.7.

The Election spoken of Rom. chap. 11.28. Is taken for that Election, whereby God chose the Jews to be his Church, that is, to be a peculiar people to himself, to serve him, and worship him after a religious manner, according to that form or prescript of Religion which he should appoint, and to be a people whom he would never quite forsake, and leave utterly without all means of Salvation, and that for their Fathers sake, Abraham, Isaac, and Jacob.

This Election God might make of the Jews, for their Fathers sake, and for their sakes might he not leave them utterly without all means of Salvation. For the Ora­cles of God (which none can deny to be a Means to salvation) were committed to the Jewes, as they were Jews, that is, as they were the Children of Abraham, Isaac, and Jacob according to the flesh, Rom. 3. ver. 1, 2. But yet that they, or any of them, should be Elected to justification, or to eternal Glory. I dare not say that it was for any other, then for Jesus Christ his sake; nor dare I attribute any thing flowing from that Election, to any other then to him. And if our Interpreters render the word [...], Rom. 3.2. right, when they render it chiefly; The greatest or chiefest good, which they received, as they were Jews, that is, as they were the Children of Abraham, Isaac, and Jacob according to the flesh was this, That they had the Oracles of God committed to them.

FAITH.

The Object of justifying faith, is the whole Gospel of God, or at least, the essentiall part thereof, which conteineth the new Covenant, which God was pleased to make with sinfull man in Christ Jesus our Lord. For we read, Mark 1.15. Repent and be­lieve the Gospell. And Rom. 1.16. I am not ashamed of the Gospel of Christ for it is the power of God unto salvation unto every one that believeth, that is, to every one that believeth it. And again Rom. 10.16. but they have not all obeyed the Gospel, that is, they have not all believed the Gospel. For Isaiah saith, Lord who hath believed our re­port. And it is written, Eph. 1.13. Christ, in whom ye trusted also, after ye heard the word of truth, the Gospell of your salvation in whom also after ye believed (the said Gospel) ye were sealed with that holy Spirit of promise. And Philip. 1.27. Striving together for the faith of the Gospel. The Gospel therefore, or that essential part thereof, to wit, the new covenant of God with man is the object of saving or justifying faith.

Which being so, I may say, that saving or justifying faith, is a full or firm assent of our heart or mind, to the Gospel of God, or at least to the new Covenant, which God was pleased to make with sinful man, in Christ Jesus our Lord, therein conteined, by reason of which we do infallibly set our selves one work, one that part of the Covenant, which we are to performe, according to the ability, which God hath given us.

The new Covenant made by God with man in Christ Jesus, consisteth (as other Co­venants do) of two parts, One part which God promiseth, and covenanteth for him­self, on his part to perform: The other, which God requireth us to do, and which we must promise and covenant to performe on our part; without the performance where­of on our part. God is not bound to make good to us, what he covenanted and promised to do for us, one his part.

The eye therefore of our Faith, must be firmely fixed on both parts of this covenant, as well on that part, which we our selves are for our part to performe, as on that which God is to performe on his part, or else our Faith will never avail us to justi­fication.

But if we look on that part of the Covenant, which God hath promised for his part to perform and firmly believe the truth thereof, and that our onely happiness consisteth therein: And on that part of the Covenant, which we for our parts are to performe, and firmly believe that by doing our parts, we shall attain to that happiness, which God for his part promised to bestow upon us, and that, only by doing so, we shall attain to it: Surely we shall be justified. For this will prove an operative Faith and set us on work, according to our power, to obtein our only happiness, and make us sedulous in the duties of holiness without which no man shall see God, Hebrews 12.14.

For every one doth naturally desire his own happiness; and every one labours for his own blessedness: and that so many miss of happiness, and come short of blessedness, it is not because they desire not to be happy, or labour not for it: but because they are ignorant in what true happiness, or true blessedness doth consist; and embrace a cloud for Juno, a shadow for the substance.

For (as theAristot. E­thic. lib. 1. c. 1. Philosopher tels us) some place their happiness in riches, some in honour, some in pleasure, some in one thing, some in another. Yet every one, endeavoureth to attein to that, in which he hath placed his happiness, and abandon that, which hindreth him, from that which he aims at, and makes his summum bonum.

Wherefore if we did truely believe, that our chiefest happiness, and our summum bo­num did consist in that Glory, and immortality, which God hath promised and cove­nanted to give us; and that we should attein to it, if we walk in that way, which he hath prescribed to lead us to it, surely we should walke in it.

Our Saviour tells us, that the Kingdome of heaven is like to a treasure hid in a field, which when a man had found it, he hideth it, and for joy thereof, goeth and selleth all that he hath, and buyeth that field, to wit that he might be the Lord and possessor of that treasure, which went a long with the possession of that field, Mat. 13.44. And he tells us again that the Kingdome of Heaven is like a Merchant-man seeking goodly pearls, [Page] who when he had found one pearl of good price, he went and sold all that he had and bought it, Mat. 13.45, 46. And what do these parables mean in the issue, but that a man, when he hath found by a sound faith, that his true happiness, and real bliss, and chiefest good (that treasure, that precious pearl which he desires) is in heaven, he will part with all things which may hinder his pursuit, and expend and lay out all his strength and might which he hath, that he might obtein that treasure, that precious pearl.

But see what I have said more of this Faith on Rom. chap. 2. ver. 17. pag. 17, 18.

FLESH CARNAL.

By flesh in its prime signification, is meant, the whole kind of the softer parts of the body, asFernelius Descript. hu­man. Corp. Cap. 14. Fernelius tells us. And by a Synecdoche, it is put sometimes for the whole body it self, as Collossians 1.24. where Saint Paul speaking of himself, saith, who now rejoyce in my sufferings, and fill up that which is behind of the afflictions of Christ in my flesh, that is, in my body. It is sometimes also taken by a further Synecdoche, for the whole man, as Rom. 3.20. By the deeds of the Law shall no flesh (i. e.) shall no man be justified. But there be other significati­ons of this word Flesh, which are peculiar to the Scriptures and Pen-men thereof. The flesh therefore is sometimes taken for the Ʋnderstanding of a man, which hath been verst only in fleshly, that is, in earthly things, as Rom. 6.16. I speak after the manner of men, because of the infirmity of your flesh, that is, by reason of the weakness and dulness of your understanding in conceiving spiritual things, having been verst altogether in fleshly, that is, earthly things. It is sometimes also taken for the Will, and the inferiour or irrational appetite together, as Rom. 7.18. where the Apostle, speaking in the per­son of a man which is under the Law, saith, I know that in me, that is, in my flesh dwel­leth no good thing, that is, I know that there is neither in my sensual appetite, nor yet in my Will (being depraved with ill habits) any good which bears rule, and is able to subdue sin which hath dominion there. But sometimes again the flesh is taken for the carnal or sensual appetite or affections, moving, or stirring up to sin, or that which can­not be obteined without sin, as Rom. 8.13. where it is said, If ye live after the flesh ye shall die. But by the carnal or sensual appetite, or affections, or by the flesh, we must there understand, not only that carnal and sensual appetite, or those affections which stir us up, or move us to those things, wherewith the taste or touch is delighted, and which we cannot obtein without sin: but we must understand also thereby, whatsoever mo­ver or motion there is within us, (be it what it will be) which moveth us, or stirreth us up to any sin whatsoever, or to any thing whatsoever, which we cannot attain to, or en­joy without sin, as such. For when the Apostle gives us an example of the works of the flesh, he doth not name only Adultery, and Fornication, and Ʋncleanness, and Lascivi­ousness, and Drunkenness, and Revellings, and such like; but also Idolatry, and Witch­craft, and Hatred, and Variance, and Emulations, and Wrath, and Strife, and Sedition, and Heresies, Galat. 5. v. 19, 20, 21. So that there is no sin against any part of the Law, which may not be called a work of the flesh. And where he reckons up some certain sins, though he mentioneth not among them any sin delightful to the touch or to the taste of the body; yet he calls them which commit them carnal. For whereas there is among you Envying, and Strife, and Devisions, are ye not carnal, saith he to the Corinthians, 1 Cor. 3.3. And what should he mean by carnal there, but men addicted to, and prone and apt to follow the motions which move in any kind to sin: It is plain therefore, that by the name of Flesh, the Apostle means all and every inward mover or motion to sin, be it, or they in what power or fuaclty of the soul, or of man whatsoever, or to what sin so­ever it or they move. But why he should so call it, is not easie to say, except we should say, that because the flesh is in many places opposed to the spirit (as Isaiah 31.3.) Their horses are flesh, and not spirit, and John 3.6. That which is born of the flesh, is flesh, and that which is born of the spirit, is spirit, and again John 6.36. It is the spirit that quicken­eth, the flesh profiteth nothing. He calls them flesh, because they are opposite to the spirit, and its motions and inclinations, that is, to the spirit of Regeneration, or Sanctification, which is given us by the Holy Ghost, of which spirit he speaks, Rom. 8. Galat. 5. and elsewhere.

TO FOREKNOW.

To foreknow, In Greek [...], in Latine, Praescire, are words all of them com­pounded. And the Prepositions Fore, and [...], and Prae, when the Verbs with which they are compounded, are spoken of God, they denotate some act of God before he did know, or love them, whom he is said to know or love, that is, his determination before they were, to love them when they were.

As for the simple word [...], Scire, to know, it is taken sometimes for to love. And the reason why [...], which signifieth ordinarily to know, signifies sometimes to love, is, because there is therein an allusion to the Hebrew word Iaday, which sig­nifies both to know and to love; And because that Hebrew word Iaday, hath that lati­tude of significations, the same latitude is given to the Greek word [...], to signifie both to know and to love. So the Participle [...], which our Translators render speaking the truth, Ephes. 4.15. must signifie there, being established, or fixed, as appear­eth by those words, Tossed to and fro, and carried about with every wind, for thereto it is opposed verse 5. And therefore doth it come to signifie being established, or fixed (though it doth most frequently signifie to speak the truth) because [...], is made to answer the Hebrew word Aman, which signifieth both to speak the truth, and to be established and fixed, or to be firm and constant.

The word foreknow Graece [...], the Apostle useth twice in this Epistle, viz. Chap. 8.29. and Chap. 11.2. And in both places it signifieth Gods loving them before they were, or his determination, even from eternity to love them, whom he is there said to have foreknown.

Now how God is said to foreknow or forelove them, which are spoken of, Chap. 8.29. I have partly spoken of before. How he is said to foreknow or forelove them, which are spoken of Chap. 11. Ver. 2. I shall now speak.

Chap. 11. Ver. 2. Our Apostle speaks of the Jews, whom he there saith, that God foreknew. And God is said there to foreknow them, because he did determine so to love them, as to make them his Church, that is, to take them to be a peculiar people to himself to serve him, and worship him after a religious manner, according to that form and pre­script of Religion or Worship, which he himself should prescribe, and so to love them, as never to leave them all utterly without the means of Salvation.

And now, if God hath determined thus to love the Jews, as never to leave them utter­ly without the means of Salvation, it is an argument, to prove, that he hath not cast off that his people. For where God is determined to give a people the means of Salvation, there will he give some of them to believe (as the Apostle speaks Phil. 1.29.) that they might be saved. For when the Lord would have had Paul to continue in Corinth, and there to speak (that is, and there to make known the way of Salvation) he gave this reason of it, saying, for I have much people in this City, Act. 18. ver. 9, 10.

But to speak yet further of that love which God determined to shew unto the Jews. First, as God determined, he took them to be a peculiar people to himself, Exod. 6.7. Isa. 41.8. He made them his Church (by whom he would be worshipped and served af­ter a religious manner) Acts 7.38. He gave unto him his Service, that is, the Ordi­nances and form of Worship, by which he would be served, Rom. 9.4. This he gave by Moses: But though this Service which was given by Moses, being but Ceremonial, was to cease at the coming and death of the Messias; yet when God took them to be his people and his Church, he took them to serve him, not only after the prescript and form of Worship which was delivered by Moses, but also after the prescript and manner of Worship, which the Messias, which is Christ should prescribe in his Gospel; for which reason they were called the Children of the Kingdome, Mat. 8.12. And for this cause was Christ sent in a peculiar manner to them, Mat. 15.24. Acts 2.26. for which he was called the glory of the people Israel, Luke 2.32. and the Minister of the Circumcision, Rom. 15.8. and for this reason also was the Gospel to be preached first to them, Acts 1.8. and 13.26, 46, 47. which also was foretold by the Prophets, Isa. 2. ver. 2, 3. Mi­cha 4. ver. 1, 2. Micha 8.23.

And although they should (as they did) forsake God and his Worship, yet did God [Page] determine so to love them and doth so love them, as that he will not leave them utterly without all means of salvation. For it is writen of them, 1 Sam. 12.22. The Lord will not forsake his people, for his great names sake, because it hath pleased the Lord to make you his people. And Levit 26.44. Yet for all that (saith the Lord) when they be in the land of their enemies, I will not cast them away, nor abhor them to destroy them utterly, and to break my covenant with them: for I am the Lord their God, And Rom. 3. ver. 3, 4. What if some did not believe? shall there unbelief make the faith of God without effect? God forbid.

Those two former parcels of Scripture, viz 1 Sam. 22. and Levit. 26.44. carry a double sense with them, to wit, an Historical and a Mystical, and both of them concern the Jews. The Historical sense, concerns their temporal or bodily estate, of which I speak not now. The Mistical concerns their spiritual estate, and in relation to that, the promise is, that God would not leave them all utterly without the means of salvati­on. A promise which God never made to any nation but themselves.

How much the Jews were offended at Christ, and how they did, not only not be­lieve the Gospel, but where contentious against it, we read and know. Yet for all that did not God leave them without the means of Salvation; For the Apostles and Servants of God, did preach the Gospel among them, while they were yet in their land; And though the Jews be now dispersed up and down throughout the world, yet are they not now utterly without such means.

For they alwayes had and have the Scriptures of the old Testament, those Oracles of God which God committed to them, and which testifie of Christ, and which would be manifest unto them. For the obedience of the Faith, by the things which have been acted in the world, and the events, which have happened, if they would observe them.

But moreover, though their dispersion, through the world, was laid upon them, as a curse for their sins, and especially for their enmity against Christ and his Gosple; yet as that curse which Jacob denounced against Simeon and Levi, saying, I will divide them in Jacob and scatter them in Israel, Gen. 49.7. was turned into a blessing, so may we say, that the dispersion of the Jewes, hath a blessing in it to, in that by this, a very great part of them had and have their conversation among, or commerce with Christians, by whom they might and may come to the knowledge of the truth.

And who can tell but that it may be by these means even at this day, as Saint Paul said it was in his time (though it cannot demonstratively be pointed at) that there is a remnant acording to the Election of grace, Rom. 7.4. that is, that there is a Remnunt of Jews even at this time which is justified through faith.

But moreover our Apostle saith, that When the fulness of the Gentiles are come in, God will send a deliverer, and he shall turn away ungodliness from Ja­cob, Rom. 11.26. Which Deliverer is Christ; who shall by such servants as he shall make choice of, and by such means as he shall think fit, (and he sees that they will for a great, or the greatest part of them, embrace;) bring them sweetly without any irresistable force to believe. And though he hath in the mean time concluded The greatest part of them in unbelief, yet it is for this end, that He might have mercy upon them (though we cannot perceive by the light of our un­derstanding, how God produceth such an effect, by means seeming so repugnant to the end) Rom. 11.32.

HARDNING.

Under this title of Hardning, I shall take occasion to speak something more fully, concerning that hardness, which we read of Rom. 9. verses 17, 18. &c. Then I have done in my Commentaries, and to explain more fully here, what I meant there.

Rom. 9. ver. 17. For this same purpose have I raised thee up, &c.] q. d. For this same purpose, have I hardened thine heart and stirred thee up thereby, against my peo­ple, that I may shew my power in the, in bringing great plagues upon thee, and at the last, in drowning thee, and thy people with thee, in the Red Sea, by which my name shall be spoken of, throughout the whole earth, except thou lettest my people go.

These last words, viz. Except thou lettest my people go, I adde because in the Hi­story of Pharaoh recorded in Exodus, every plague almost there threatned against him, is threatned with this exception, except thou let my people go, or with words to that sense.

That which is here said have I raised thee up, is in the Greek, [...], which I interpret, have I hardned thee, or stirred thee up against my people (to wit) by hard­ning thee. For that Pharaoh was stirred up the more against the Israelites upon Gods message to let them go, will appear by Exod. 5.6. and 10.10. and 10.28, &c.

The word in Exodus 9.16. from which this testimony is taken, is in the Hebrew Héemadticha, which the Septuagint render [...], thou hast been preserved; By the Interlineary, Stare te feci, I have made thee stand; By the Arabique, Te re­servavi, I have reserved thee; By the Samaritan, Subsistere te feci, I have made thee subsist; By the Chaldee, Sustinuite, I have susteined thee, as their respective Interpreters render them.

But the word [...] doth properly signifie, to raise out of sleep, and by a Metaphor, to stir up; in which sense it is most frequently used, as in prophane, so in sacred writers; and by the Septuagint as in other places, so in these following, Viz. Prov. 25.34. Jonah 34.4. Jerem. 51.38. Jonah 1.13.

Moses speaking almost in the same manner of Sihon King of Hesbon, as it is spoken here of Pharaoh King of Aegypt, saith, [...], &c. The Lord our God hardned his spirit, and made his heart obstinate, that he might deliver him into thy hand, Deut. 2.30.

And the Sun of Syrach, alluding without all doubt to that place of Exodus, Exod. 9.16. saith, [...], &c. i. e. The Lord hardned Pharaoh that he should not know him, that his powerful works migh the known to the whole Earth, Eccle­siasticus 16.15. wherefore I conceive, both for these reasons, and also because the A­postle doth draw out of this sentence of Scripture, which he here alledgeth, that con­clusion which is here set down in the next verse, viz. Therefore whom he will he hardneth that the word [...], doth signifie or imply the same as [...] doth, to wit, to harden.

Whereupon I further conceive, that it was not our Apostles intent to render the word Héemadticha here, by the words [...] I have raised thee up, nor yet to bring his whole testimony out of Exod. 9.16. but partly out of that verse, and partly out of the history of Pharaoh; that is, the words, [...] out of the history of Pharaoh, where mention is made of the Lords hardning Pharaoh's heart, and Pharaoh's high and rough carriage towards the Children of Israel; And the other words out of Exod. 9.16.

For it is enough for the Apostle, when he alledgeth Scripture, to alledge it according to the true sense thereof, though he fetcheth it out of divers places. And that this is not unusual with him, we may learn from these one or two examples following. For, Rom. 9.32, 33. he saith, for they stumbled at the stumbling-block, as it is written, Be­hold, I put in Sion a stumbling block and Rock of offence, and whosoever believeth in him shall not be ashamed. The greatest part of which words are taken out of Isaiah 28.16. But these words, a stone of stumbling and Rock of offence, are taken out of Isaiah 8.14. as Interpreters do generally agree. He saith likewise, Rom. 11.26, 27. And so all Israel shall be saved, as it is written, There shall come out of Sion he which doth deliver, and shall turn away ungodliness from Jacob, And this is my Covenant with them, when I shall take away their sins. The former part of which testimony is taken out of Isaiah 59.20. The latter part, to wit, that which is conteined in the twenty seventh verse, is taken partly out of Isaiah 49.21. and partly out of Isaiah 27.9.

Now if any say, that there is no such words as [...], or of Gods stirring up of Pharaoh, in the history of Pharaoh recorded in Exodus: I will grant it; But yet, there is that which is equivolent to it, for there is the word [...], and the mention of Gods hardning Pharaoh, and Pharaohs exalting himself against Gods people, there; And it is to be noted, that when Saint Paul doth alledge a testimony out of the Scri­pture, he doth not always cite it in the same words, but thinks it enough, if he quotes it in equivolent words. For, for example sake, whereas we read, Exod. 9.16. [...] Saint Paul quoteth it Rom. 9.17. [...]. And whereas we read Exod. 21.9, 16. [Page] [...]; Saint Paul citeth it Rom. 9.17. [...].

But yet though God be said [...] and [...], i. e. to harden and to stir up Pharaoh; yet think not that God did it, by infusing any positive quality into Pharaohs soul; or by a positive operation upon his heart; but he did it only by suffering Pharaoh to harden his own heart: Which Pharaoh did, when God sent him a message, to let his people go; at the hearing of which message, Pharaoh was so offended, to think that he should let go so great a people, by whom he received so much profit, and by whom he had so much work done, as that he would not only, not let them go, but laid a greater burden upon them, requiring of them their wonted tale of Bricks, and yet allowing them no Straw as formerly, to make them, or burn them with; And which he did, when God permitted the Egyptian Magicians to do such miracles in appearance, as Moses did in reality; And which he did, when God took off those Plagues from Pharaoh and his people, which he had laid upon them for his refusing to let the people go, which perhaps might have mollified Pharaohs heart, and made him have yielded to let the peo­ple go, if they had continued longer upon him and them. Pharaonem non divina poten­tia, sed divina patientia credenda est obdurâsse. St. Augustine Tom. 10. Serm. 88. Not the power of God, but the patience or patient suffering of God, is to be believed to be that which hardned Pharaohs heart.

But you will say, that God did positively harden Pharaoh: for [...] and [...], which God is said here to do, do signifie positively, and directly, to harden or stir up, as being Verbs active, or words of action and not of permission.

But to this I answer, that Verbs active, do not alwayes signifie the doing of that which they do import. For God saith unto Jeremy, See, I have this day set thee over the Nations and over the Kingdoms, and to root out, and to pull down, to destroy, and to throw down, and to build, and to plant, Jerem. 1.10. whereas God set him only to prophesie of the rooting out, and of the pulling down, and the destroying, and throwing down of some Nations, or Kingdomes, and the building up, or planting of others.

And God saith, that if the Prophet be deceived, I the Lord have deceived him, Ezech. 14.9. whereas the Lord did not use any deceit to that Prophet, but did only suffer him, either to deceive himself, by the illusions of his own phantasie, or the Devil to deceive him, by being a false Spirit in his mouth. For, as God cannot be deceived, so he cannot deceive; and as he cannot be tempted, so he cannot tempt, Jam. 1.13.

So God is said to have afflicted or evil intreated his people; whenas it was Pharaoh indeed which did positively afflict them, or evilly intreat them (being offended and angry at that message which God sent to him by Moses) not God: yet Moses when he saw that Pharaoh did evilly intreat the people of Israel, upon his message to Pharaoh to let them go, he returned unto the Lord and said, Wherefore hast thou so evilly intreated this people? Exod. 5.22.

So, according to that old Proverb, Blanda Patrum segnes facit indulgentia Natos, The fond indulgency of Fathers is said to make the Children naught, when they do only connive at them, but instill no naught into them; And qui non vetat, cùm possit, peccare jubet, saith Seneca Troas. Ver. 289. He which forbids not or hindreth not a man, that he sins not (but permits him to sin) when he might hinder him, commands him or makes him to sin. And thus God is said to harden Pharaohs heart, or to stir him up a­gainst his people, only because he permitted Pharaoh upon those occasions, which Pha­raoh took, to harden his heart, and to exalt himself against his people, when he might have hindred him from so doing, and might have mollified him by his dispensations, as he had done others, if he would.

But when God doth not hinder men from so doing, but permits them so to do, and mollifies them not, he doth it, as a Judge, to punish some former evil thereby, which they had done. And Pharaoh indeed had done evil, in keeping the people of Israel in such bondage as he had, and by so oppressing them as he did (for they were not a people which were subdued, or brought into bondage, either to Pharaoh or to the Egyptians by any just War; but were a people whom they had received into their protection, or tutelage, for Josephs good deserts at their hands) which evil of Pharaoh nevertheless God, no doubt, would have passed by, if Pharaoh at Gods command had freely and [Page] willingly let the people go. Gods primary intent therefore of sending to Pharaoh, was, that Pharaoh might let the people go, that so he might do him good, as he did Cyrus good in after-times, for delivering his people Israel out of the Babylonish Captivity, Isaiah 45. But because Pharaoh would not let his people go (as he foresaw and foretold Moses) Exod. 3.19. but would harden his heart, and stir up himself the more against them, he suffered him so to do, because he knew how to bring good out of evil; and to make his power known by the wonderful Plagues, which he would bring upon him, if he let not his people go; and how to get himself great glory in his destruction in the Red Sea, if he persisted in his obstinacy; in which he persisting, God brought won­derfull plagues upon him, and at length overwhelmed him and all his huge Army in the Red Sea, while they pursued the Israelites there.

Thus did God (in manner as I have said) justly harden Pharaohs heart, and if he hardened Pharaoh justly, he may (as the Apostle concludes from hence Rom. 9 18.) justly harden whom he will.

And if he can justly harden whom he will, he may much more deny remission of sins and justification to whom he will; and, by consequence, he may justly deny remission of Sins and justification, to those that obey not, or believe not the Gospel, whatsoever they are, whether Jews or Gentiles; and justly harden them too, if they continue obstinate in their unbelief, and are contentious against the Gospel.

But a malepart Jew, when he hears Saint Paul say, that whom God will he hardeneth Rom. 9.18. starts up here and sayes, why then doth God find fault with us Jews for the hardness of our hearts, for if he will harden our hearts we cannot help it; for who hath resisted his will? whom the Apostle takes up for this his sauciness in chop­ping Logick with God, in the nineteenth and twentieth verses, and then in the 21. and 22. verses gives him a more direct answer to his objection, in those words, What if God willing to shew his wrath, and to make his power known, hath endured with much long-suffering the vessels of wrath fitted to destruction, &c. The meaning of which words may be gathered from Cap. 2. ver. 4, 5, 8. as I conceive.

I conceive therefore the sense thereof to be this, What if God willing to shew his wrath, and to make his power known in their destruction, if they would not repent, hath endured the Vessels of Wrath (those I mean, which are contentious, and obey not the truth, but obey unrighteousness) with much long-suffering, (which leadeth in it self to repentance:) But they (abusing that long-suffering of God,) and hardning their hearts, and becoming impenitent, by occasion of that:) by their hardness, and im­penitent hearts, treasure up unto themselves wrath against the day of wrath, and reve­lation of the righteous judgement of God, and so are fitted by themselves to destructi­on; What I say, if God be angry or find fault with them for this? or what if God be said to harden them, because they took occasion from this his long-suffering, to har­den their own hearts? What canst thou say to this? or what unrighteousness is there in God for this? And what if moreover he did this (as it follows verse 23.) for this end, viz. that he might make known the Riches of his Glory on the Vessels of mercy, which he had before prepared to Glory; What canst thou say to it, or what unrighteousness is there in God, for it?

Note therefore first, that the Apostle doth here give in this, 22. verse, a more di­rect answer, then he did in the two foregoing verses, to that saucy question (which a malepart Jew made, when he heard Saint Paul say of God, that whom he will he har­deneth) viz. Why doth he yet find fault, for who hath resisted his will? In which answer, he shews, that God might justly find fault and be angry with, the hardned Jews; And that God is not said to harden them, because he positively wrought hardness in them, but because they themselves hardened their hearts, and he suffered them to harden them, by his long-suffering to them.

Note secondly, that those Jews, whose hardness God is said to complain of, Ver. 19. were such as sought justification otherwise, than by faith, and would not believe the Gospel when it was preached to them; but were contentious against it. For the Jews for the most part when the Gospel was preached unto them, did not onely not believe it, but were contentious against it, as will appear by the History of the Acts of the Apo­stles.

Note thirdly, that those Jews are called Vessels of Wrath in opposition to those beli­evers, which are called Vessels of mercy, ver. 32. And they may be called vessels in al­lusion to Potters Vessels, of which he speaks verse 22. And Vessels of wrath, because wrath and indignation was denounced against them, or such as they are, Chap. 2.8. to wit, if they repented not.

Note fourthly, That these Vessels of wrath may be said to be fitted to destruction, be­cause when God was long-suffering to them, thereby to lead them to repentance, they a­bused that long-suffering of God, and were so far from being led to repentance, as that they hardned their hearts against the Gospel, and grew impenitent, and by their hard­ness and impenitent hearts, treasured up unto themselves, wrath against the day of wrath, Chap. 2. ver. 5.

This account I have given of what I conceived concerning the hardning of Pharaohs heart, and of those words, Rom. 9.17. Even for this same purpose have I raised thee up, &c. In my Commentaries.

But having since the printing of them read, and seriously considered the Annotations of that learned, industrious, judicious, and acute Doctor, Doctor Hammond, upon Rom 9. ver. 17.18. (who hath given much light to many dark places of Scripture.) And having the opportunity to do it by reason of the standing of the press since the printing of my Pa­raphrase and Commentaries by reason of these late sad times, I would not hide, that sin­gular light, which that Reverend Doctor hath given to this place, but hold it out here.

He therefore having judiciously weighed the whole story of Pharaoh written by Mo­ses in his book of Exodus, and the severall passages thereof, observeth, that when God was sending Moses to Pharaoh to let his people go, God foretold Moses, that Paraoh would harden his heart, when he sent to him, in those words, Exod. 3.19. I am sure that the King of Aegypt will not let you go, no not by a mighty hand. And he foretold him also, that he the Lord would harden Pharaohs heart, in those words, Exod. 4.21. Do all thy wonders before Pharaoh which I have put into thy hand, but I will harden his heart, that he shall not let the people go.

But though God did early foretell, that he would harden Pharoahs heart, yet (as he observeth) God did not do it immediately. For at the six first plagues or judgements, which God sent upon him, Pharaoh is said to have hardened his own heart; and God is not said to have hardned Pharaohs heart untill the seveneth. So that Pharaoh hard­ned his own heart six times, before that God is said to have hardened it.

And from this observation of the time when God is said to have hardned Pharaohs heart (which was not till after Pharaoh had hardned his own heart six times, against Gods signs and judgements) He gathereth, that Gods hardning Pharaohs heart, was the total withdrawing of his grace of Repentence from Pharaoh, in the same manner as when one is cast into Hell, which Pharaoh at that time had been, had it not been more for Gods glory to continue him alive a while, in that desperate irreversible con­dition, which sure was no whit worse to him, but somewhat better, and more desirable, then to have been adjudged to those flames at that time.

When therefore God had thus hardned Pharaohs heart. He said (by Moses) unto Pharaoh. And now at this time (or turn) will I pour out all my plagues upon thine heart, &c. And now I had stretched out my hand, and had smitten thee and thy people with the pestilence, and thou hadst been cut off, from the earth: But in very deed for this cause have I made thee stand (or kept thee alive) to shew or make to be seen my power in thee, Exod. 9. ver. 16, 17. For thus doth he accutely interpret these words.

But read his own Annotations, in which are many things of this kind, worthy of ob­servation.

Thus as he observeth did God harden Pharaohs heart, and this was (as he observ­eth) a notable and withall (as far as we find in Scripture) a singular example of Gods dealing with an impoenitent, that had filled up his measure, keeping him alive but with­out any Grace, and consequent possibility of amending.

And now, say I, from Gods thus dealing with Phaaraoh we may conclude, that God can deny mercy to whom he will, and so by consequence deny remission of sins, or justification to those who will not believe the Gospel, yea and harden them too in the highest degree, if they are obstinately contentious against it.

But if that passage of Saint Paul taken out of Exod. 9.16. be to be read thus, Even for this same purpose have I kept thee alive, that I might shew my power in thee, &c. It may be asked, how that conclusion which Saint Paul mentioneth there, verse 17. viz. Whom he will he hardeneth, can be deduced from thence.

I answer, That that conclusion, Whom he will he hardeneth, may be deduced from those words, For this same purpose have I kept thee alive, that I might shew my power in thee, &c. Those words, For this same purpose have I kept thee alive, must be considered in relation to the story of Pharaoh, as it is recorded in Exodus, and then they will imply an hardning. For they will imply Gods hardning Pharaohs heart. For it was upon Gods hardning Pharaohs heart, that God kept Pharaoh alive, that he might shew his power in him. And then that conclusion, Whom he will he hardneth, is deducible from it.

Another question may be asked here. How that hardning, whereby God hardned Pharaohs heart, can be understood of Gods total withholding of his Grace of Repentance from Pharaoh, whereas Pharaoh afterwards repented, and let the people go.

I answer, That though Pharaoh did repent, and let the people go, yet did he not truly and heartily repent, as appears by that, that soon after he had let the people go, he pursued after them to bring them back again into Aegypt, whereby he was drowned in the Red Sea.

HOLY.

To be holy, signifieth to be separated from other things by way of pre-eminence; or to be set in some state of singularity, whereby it is seperated and advanced above the com­mon condition of things, of the same order.

For whereas it is said concerning the Cities of refuge, Thou shalt seperate three Cities for thee in the midst of thee, Deut. 19.2.7. In Joshua Chap. 20.7. where this command is put in execution, it is said in the Hebrew, and as it is read in the Margent of our Bible, They sanctified three Cities, Kedesh, Shechem, and Hebron, which sheweth, that to sanctifie and to separate are equivolent one to the other.

And so Saint [...]hrysostome, writing upon those words of Genesis Chap 2.3. And God blessed the seventh day and sanctified it, hath these words [...]. i. e. What is that? or what means that? and sanctified it? He separated it saith he. So that to sanctifie is the same as to separate.

And that to sanctifie signifieth to separate, will appear also by what we read, Levit. 20. verse 24, 26. I am the Lord your God, which have separated you from other people; and ye shall be holy unto me, for I the Lord am holy, and have severed you from other people that you should be mine. For mark there that to separate is to make holy, and that to be holy, is to be separated from others of the same rank: wherefore holiness consisteth in a separation or discrimination of a thing or person.

Now we read of this word Holy, Rom. 11.16. where it is said, If the root be holy so are the branches; In which place the Apostle compares Abraham, the Father of the Jews, to the root of an Olive-tree, and the Jews which sprang out of Abraham, by carnal pro­pagation, to the branches of that Tree. And saith of both of them, that they were holy.

But why doth he say of Abraham that he was holy, and of the Jews that they were holy.

He saith of Abraham that he was holy, because God called him from his own kindred and from his Fathers house (who were Idolaters) and separated him from them, to be a worshipper of him, and to serve him, and promised him above all the world besides, that he would be a God unto him. And he saith of the Jews, the Children of Abra­ham, that they were holy, because God chose them, and exalted them to be a peculiar people and Church unto himself, to worship him and serve him, as he should appoint; and promised them that he would never leave them or forsake them utterly, so as that they should be at any time utterly without the means of Salvation; which was a pro­mise and a blessing which God never made to any other people then to them, and so by that separated and discriminated them from all other people else.

But now, how doth this follow, or wherein doth the validity of that consequence [Page] consist, That if the root be holy, so are the branches? For the Father may be holy, and yet not his Children: Abraham might be holy, and yet not the Jews which sprang of Abra­ham. And if they were holy, yet might they not therefore be holy because he was holy. Answ. The validity of that consequence is founded upon that promise, or covenant of God to, or with Abraham, whereby He promised or covenanted, by an everlasting covenant, to be a God to him and his seed after him in their generations, Gen. 17.7. which covenant he also established with Isaac, Gen. 17.19. And what God covenant­ed or promised is not to be doubted but that he will perform.

But now, whereas some, yea the greatest part of the branches of the Olive-tree, are said to have been broken off; It supposeth, that they were once in the Olive-tree. When therefore were they in the Olive-tree, and how? And when and how were they broken off? We may gather an answer to this question, from these two places of our Apostle, viz. Rom. 7.4. and Rom. 9.32. put together. For whereas the Apostle said to the Jews, Rom. 7.4. Ye are become dead to the Law, by the body of Christ, that ye should be married to another, even to him, who is raised from the dead, which is Christ; we may say, that they which served God according to the prescript of the Law, were said to be in the Olive-tree, that i [...], to be in the Church, and Members of the Church of God, so long as the Law lasted, which was till the death of Christ, by which that Law ceased; and because at the cessation of the Law, the Church of God and every M [...]mber thereof was to obey the Gospel: so many of them as obeyed the Gospel of Christ, continued in the Olive-tree, that is, in the Church of God, as Members of his Church, and branches of the Olive-tree; But so many as stumbled at the stumbling block (as most of the Jews did Rom. 9.32.) that is, so many as were offended at Christ and at his Gospel, and be­lieved not in him, nor obeyed his Gospel, they, for their unbelief, ceased to be Members of the Church of God, of which they were Members before, by professing and living according to the prescript of the Law, while the Law was in force; and they were broken off, as branches from the Olive-tree, by their unbelief, and disobedience to the Gospel of Christ, which the Church of God was to believe, and to profess, and to live ac­cording to, so soon as the Law ceased or expired; or else it was no longer the Church of God, nor were any of them to be accounted his Servants or worshippers of him, or Members of his Church.

Note therefore, that by the Olive-tree, is meant the Church of God, and that the branches which were broken off, were in the Olive-tree, so long as they were of the company of those, which professed that religion or manner of worship, which God had prescribed to his Church, and served God with them according to it (which was so long as the Law which was given by Moses continued in force) but when the Law ceased, they were broken off from the Olive-tree, in that they departed from th [...]t com­pany which believed, and would not with them, believe in Christ, and obey his Gospel, and live according to it, which was that which the Church of God, that is, the company of them which served him were to do, when the Law was dead, or ceased, otherwise not to be taken for his Church, or any of them for Members thereof.

Note, that the Church of God is but one, and was but one from the beginning, though that Oeconomy thereof (as I may so term it) was divers in divers times, according to the Will and Wisedom of God.

Though the greatest part of the Jews were broken off from the Olive-tree, by those means which I have spoken of, that is, by their unbelief and disobedience to the Gospel of Christ; yet God left them not without all means of being engraffed into the same again; which our Apostle seems to say, when he saith, If the root be holy so are the branches, and that by reason of the promise of God, that God would be a God to Abra­ham, and to his seed in their generations, and that he would never utterly forsake them to destroy them. Of which I have spoken before, in the word Foreknow.

In the first to the Corinthians 7.14. The Apostle saith, that the children of such pa­rents, whereof one is a Believer the other an Ʋnbeliever, if their Parents live toge­ther, are holy: And therefore are they called holy, not because they would otherwise be Bastards, but because, by reason of their Parents living together, they would have by their believing Parent the means of salvation, and the opportunity of coming to the know­ledge of Christ, which the Children of those Parents, which were both Infidels, or [Page] where both were not Infidels, yet if they parted one from the other (the children being in danger to follow the unbelieving parent) had not; and now if such children may be called holy, because they had this Advantage above the children of Infidels: How much more may the Jews be called holy; yea even then, when they are broken off from the Olive tree, and have lost that part of holiness, which consisted in being actual members of the Church of God. and part of the people which served him, during the time of their unbelief, when as God hath promised not so to leave them, as that they should be utterly without all means of salvation.

IN.

In is a Preposition, which the Apostle useth with more variety of significations, then the Greeks do their [...], or the Latines their In. And this he doth, because he useth it, as the Hebrews use their praefix Beth, which though it doth most commonly signifie In. Yet they put it for almost any Praefix or preposition whatsoever.

TO JƲSTIFIE, TO BE JƲSTIFIED, JƲSTIFICATION.

To justifie, as it is most frequently used in this Epistle of Saint Paul, is a Law term, used and borrowed from Courts of Justice, wherein he is said to be justified, who is absolved, or freed, or acquited, or cleared from some capitall crime whereof he was accused by the Sentence pronounced by the Judge; and being acquited or absolved from the Crime, is also absolved or acquited from the punishment, which the Accusers asked against him, as due to the crime whereof they accused him, and is dealt with, as with an innocent and upright man.

Hence to be justified, and to be condemned are opposed as contraries one to another, as Mat. 12.37. By thy works thou shalt be justified, and by thy works thou shalt be condem­ned.

To be justified therefore is for a man to be absolved or acquited by the Judge from those crimes and accusations, which are laid to his charge by his accusers.

Now he that is accused may be, either an upright and innocent man; or he may be a Delinquent or Offender. And either of these may be justified, that is, may be ac­quited of the crimes laid to his charge, and the punishmont due to those crimes, by this Judge. The former, that is to say, the upright and innocent man, by reason of his in­nocency, or by reason of that, that he was not found guilty of the crimes whereof he was accused. The other, to wit, the Delinquent or Offender, by reason of the mercy and favour of the Judge to him, who notwithstanding that that he was guilty of the crimes laid to his charge, did acquit him of the Action or Accusations put in against him, and absolve him from it, and give him a free pardon of those his offences.

To the first, to be justified, or to be cleared, or absolved, from the accusation where­with he was accused, did appertain of due, or of right, or of justice: For the Judge would have been unjust, if he had not acquited him: But to the Second, to be justi­fied, or to be cleared, or absolved from the accusation, wherewith he was accused, was meerly an Act of grace and favour, in that the judge did out of Grace and favour acquit him, or absolve, or clear, him from the action or crime laid unto his charge, and the punishment thereunto due, and did pardon his offences, whereas he might justly have condemned him for them.

Now according to this, or in allusion to this, which I have said, He that doth the works of the Law so strictly and exactly as the Law requireth, is said by our Apostle to be justified by his works, for the doers of the Law shall be justified saith he Rom. 2.13. That is, they shall be justified by their doing the Law. And they which are so justi­fied, are said to be justified of debt. For to him that worketh is the reward (which is Justification) not reckoned of grace but of debt, saith our Apostle, Rom. 4.4. And a­gain, If it (to wit, justification) be of works, then it is not of grace, otherwise work is no more work, saith he, Rom. 11.6. And indeed if Satan should accuse such a one be­fore God as a sinner, and require that he might be cast into the same condemnation with [Page] himself, God would (with reverence be it spoken) be unjust, if he should not acquit him, and clear him of that for which Satan accused him; and this justification may be called the justification of an innocent or righteous man.

Again, according to that which I said, Is he which believeth justified. For a man (which Believeth) is justified by his faith, Rom. 3.27. But this justification is not of debt, but of Grace. For therefore it is of faith, that it may be by grace, saith our Apostle Rom. 4.16. I say such a man which believeth, is said to be justified, because though Satan should accuse him before God the Judge of all, as such a one, who hath broken the Law, and should require of him, that he should be damned for it, yet would God absolve him and give him a free pardon of all his sins, and deal with him, as with an innocent and righteous man, for Jesus Christ his sake, in whom he believeth. And this may be called the justification of a sinner.

The justification of the former man is reckoned to him for his works sake: The justi­fication of this latter is imputed to him through the Grace and mercy of God in Christ Jesus, and consisteth in the free pardon and remission of his sins, according to that which is written, Rom. 4.7. Blessed are they whose iniquities are forgiven, and whose sins are covered, blessed is the man unto whom the Lord will not impute sin.

Note, that the Justification of an innocent and righteous man, and the Justification of a Sinner which believeth, agree both in this, that they are both absolved, and acquited from the accusation laid against them by Satan, but they differ in this, that one is ac­quited for his workes sake, the other is acquited through the meer grace and mercy of God in Christ Jesus.

Note also, that though I have shewed how a righteous man, which hath exactly kept the Law is justified, I do not thereby affirm, or hold, that there is, or hath been, or e­ver will be any such man (For by the works of the Law shall no flesh be justified, Gal. 2.16. For if Righteousness come by the Law, then Christ is dead in vain, Galat. 2 12. And all the world is become guilty before God, Rom. 3.19.) but I say onely, that if we should suppose, that there were any righteous man, which had exactly kept the Law, he would be justified after that manner, which I have spoken of. So when our Apostle said that the doers of the Law shall be justified, Rom. 2.13. He did not say that there were any such doers of the Law, as had so done the works of the Law, as the Law in ri­gour exacts, but he did only shew what they must do, who would be justified by the Law, they must not be onely hearers of the Law, but doers also of the Law. And when he said now to him that worketh is the reward not reckoned of Grace, but of debt, Rom. 4.4. He said not that there was any which did work, or had wrought, that is, he said not that any one did work, or had wrought the work of the Law, so exactly as the Law requireth, which required a perfect observation thereof of a man throughout the whole course of his life; but this he said that if we should suppose that there were any such man, then the re­ward would not be reckoned to him of grace, but of debt. And after the same man­ner is he to be understood, when he saith. If it be of works then it is no more of grace, otherwise work is no more work, Rom 11.6.

[...].

[...] is a Greek praeposition, to the various acception of which we have neither in La­tine, nor in English one single praeposition, which will fully answer. It signifieth fre­quently when it is joyned with an Accusative case, secundum, that is according to, as [...], the Gospel according to Matthew. [...], the Gospel according to Luke. But it doth also when it is joyn'd with an accusative case signifie De, that is of or concerning, as [...], Arist. Pol. lib. 5. Lawes of or concerning excess. And [...], 2 Cor. 11.21. I speak as concer­cerning reproach. And according to this acception of the praeposition [...] do I ren­der those words of our Apostle, Rom. 9.11. [...], That the purpose of God concerning Election may stand.

There is also a Rule which Grammarians give concerning an other use or accep­tion, of this praeposition [...] which you may find in H. Stephan's Thesaurus Vocab. [...] Tom. 2. pag. 87. G. and it is this, Interdum verbum substantivum cum [...] ha­bente [Page] accusativum ponitur, & tunc hae tres orationis partes Ʋnico verbo, vel participio resolvi possunt, as Thucidid. lib. 5. [...], for [...] differing. After this manner doth our Apostle say, [...], Rom. 8.8. for [...], i. e. They which are according to the Flesh, for carnal, or they which are carnal. And according to this Rule do I interpret those words of our Apostle, Rom. 11.5 [...] There is a Remnant Elected. Except you would interpret [...] Per, as it some­times signifies, and say, [...] Per Dei electionem: but I prefer the former.

LONG-SƲFERING.

Long-suffering is attributed often to God, and it is that by which God defers those pu­nishments, which are due to Sinners for their sins, and punisheth them not according to their deserts, so soon as they have sinned.

It is attributed to God twice in this Epistle of Saint Paul to the Romans, viz. cap. 2.4. and cap. 9.22. and it is there spoken of him, by reason of those Jews, which were contentious and obeyed not the truth of the Gospel, but resisted it, and oppugn'd it with all violence (for how violently the Jews for a great part of them, did resist and oppugn the Gospel Saint Luke tells us in many places of the Acts of the Apostles) whom not­withstanding, God is said to have indured with much long-suffering, because he brought not any signal punishment upon them, or rather because he did not cut them off in an­ger, for that their unbelief, and violent contention against the Gospel, and cruel per­secution of the Preachers and Professors thereof, by which they made themselves the vessels of wrath, Cap. 9.22. and for which he threatned them with indignation and wrath, Cap. 2.8.

For notwithstanding he was long-suffering towards them, that, that his long-suffer­ing towards them might lead them to Repentance, cap. 2, 4. yet were they for the grea­test part of them, so far from being led to repentance thereby, as that they did there­by harden their hearts. And by their hardness and impenitent hearts, treasure up to themselves wrath against the day of wrath, cap. 2.5. For which God was willing to shew his wrath, and to make his power known upon them, cap. 9.22. because they re­pented not, but did heap up to themselves wrath against the day of wrath.

RIGHTEOƲSNESSE.

This word Righteousness is taken sometimes for conformity with the Law of God. But in this his Epistle to the Romans Saint Paul doth most frequently take it for ju­stification. It is sometimes joyned with the word Law, as when it is said, the Righte­ousness of the Law, concerning which, see the word [...].

SPIRIT.

Our Apostle in his Epistle to the Romans, useth this word often, viz. The Spirit, and that after divers waies, with the word Holyness joyned with it, he takes it for God, or the divine nature, for when the Apostle saith according to the Spirit of Holiness Graece [...], Rom. 1.4. It is as if he should say, as he was God, or according to his divine nature, concerning which see Beza in his notes upon that place. Sometimes he takes Spirit for the Holy Ghost, as Rom. 8.23. Sometimes by a Metony­mie. For the gifts of the Holy Ghost, by which we are regenerated, and enabled to work the works of Righteousness, and by which we are enclined to Holiness and Righteous­nese, as Rom. 8.13. Where it is said, that, If ye live after the flesh ye shall die, but if ye through the Spirit do mortifie the deeds of the Flesh ye shall live, after which manner the gifts of the Holy Ghost are called the Holy Ghost, Rom. 5.5. Where he saith the love of God is shed abroad in our hearts, by the Holy Ghost which is given unto us; In this sense of the word Spirit, the Spirit is most frequently opposed to the Flesh as Rom. 8. Galat. 5. &c. Sometimes our Apostle takes the Spirit for the Gospel, and then he opposeth it to the Letter, that is to the Law, as Rom. 2.29. and 7.6, which also he doth 2 Corinth. 3.6. And sometimes again he takes it for the soul of man, as Rom. 8.10. where the Spirit is opposed to the Body.

WORLD.

The world, as it is most properly, taken is, [...], As the Philosopher defines it. Arist. [...]. cap. 2. that is, The World is a Cistern or Fabrike consisting of heaven and earth, and those Nature which are therein conteined; In this sense our Apostle takes the word World, Rom. 1.20. and 16.25. He takes the world sometimes also for all the men of the world, whether good or bad, as Rom. 3.6, 19. Sometimes he takes it for the wicked men of the world, or men adicted to the profits, pleasures, and vanities of the world, as Rom. 12.2. Sometimes he takes it for the Gentiles in general, as Rom. 11.12, 15. Sometimes he takes it for the whole habi­table earth, as Rom. 10.18. Sometimes he takes it for the Land of Canaan, which was but a little part of the world, yea, a little part of the whole earth, as Rom. 4.13. And marvel not that our Apostle should take the world for the Land of Canaan, when the Pro­phet Isaiah takes the earth, yea, the world, for the Land of Israel, which was but part of the Land of Canaan, Isaiah 24 4. And here by the way, observe, that as Joshua was a Type of Jesus Christ, so was the Land of Canaan into which he brought the Israelites, a Type of all and every part of that blessedness, into which Jesus Christ hath, and will bring us.

WORKS, WORKETH.

Our Apostle doth often make mention of Works in this his Epistle, while he treats of Justification: as Rom. 3.23. Where is boasting then? It is excluded, by what Law? of works: Nay, and Rom. 4.2. If Abraham were justified by works, he had whereof to glory, and verse 4. Now to him that worketh, (i. e. to him which hath works) is the reward not reckoned of grace, but of debt, and verse 6. Even as David also describeth the blessedness of the man, to whom God imputeth righteousness, without works; and Rom. 11.6. If it be of works, then it is no more of grace; and Rom. 3.28. We conclude that a man is justified by faith, without the deeds or works of the Law. In all which places, and the like, he takes works for works exactly done according to the Law, so that the doer of them did never, through the whole course of his life, break the Law, either in thought, word or deed; either by commission or by omission, or by any other way, in the least tittle or point thereof; which works, if we should suppose, that any one had so done, he would be justified by his works, and that of debt; for otherwise, if God should not justifie him (with Reverence be it spoken) he would be unjust, as I have said before.

Whereas therefore it is said, that Abraham was not justified by works; and that no man is justified by the deeds or works of the Law, and that the purpose of God should stand not of works, &c. It is not so to be understood, as that either Abraham, or any other had such works, and yet were not, or should not be justified by them. But it is so to be un­derstood, as that neither Abraham, nor any other, ever had, hath, or will have any such works; And therefore as many as are justified, are justified without them, or though they have them not. And for this reason it is, that no man is said to be justified by the works which he doth, or hath done, or shall do, I may add or can do, because no man doth keep, hath kept, will keep, or can keep the Law, so strictly and exactly as the Law requireth, so as that he hath not, doth not, or will not break it at any time. For, our Apostle, to prove that no man is justified by the works of the Law, proves that every man hath sinned, Rom. Chap. 1.2, 3. And therefore because every man hath sinned, no man hath works in that sense which he speaketh of; For if a man hath sinned but never so little, he hath not works as our Apostle takes works in the places first named. For, cursed is every one that continueth not in all things which are written in the Book of the Law to do them, In the voice of the Law, Galat. 3.10. and Deut. 27.26.

Our Apostle denies plainly, that Abraham was justified by works, Rom. 14. verse 1, 2. And yet Saint James saith that he was, when he saith, Was not Abraham our Father justified by works? James 2.21. what then? shall we say that Saint Paul and Saint James thwarted or contradicted one the other? God forbid. For they were both led by the same Spirit, even the Spirit of Truth, and therefore could not erre, or contradict one the other. They take works therefore in several senses, one after one sense, the o­ther [Page] after another: Saint Paul speaks of works exactly done according to the command of the Law, from the very birth or infancy of a man, which works Abraham had not. But Saint James speaks of such works as Abraham had, and therefore not of works which A­braham did in the first part of his Age, who no doubt, in the first part of his Age was an Idolater.

Saint Paul speaks of works which Abraham should have done (if he had been justified by works) before his Call. Saint James speaketh of works which he did after his Call. Saint Paul speaks of works done without faith (for he opposeth such works as he speaks of to faith, and faith to works, Rom. 3.27, 28. (And it is his scope to prove the neces­sity of faith, because no man had done, or could do such works) but Saint James speaketh of works proceeding from faith, yea, Saint James takes works by a Metonymie, for faith it self: And therefore doth he so do, that he may shew, against such as are contented with an empty and barren faith, that justifying faith is an operative faith, and fruitful of good works. To the works which Saint Paul speaks of, justification is due of debt, otherwise, those works would not be works in his sense, Rom. 11.6. and 4.4. But to the works which Saint James speaks of (if we should suppose they were requisite to justification) justification would be due, not of debt but of grace. But they are not requisite to justification (for they follow it) But yet they are requisite to Eternal Sal­vation. For, If we live after the flesh we shall die, but if through the Spirit we mortifie the deeds of the flesh, we shall live, Rom. 8.13. But yet, though the works which Saint Paul speaks of, do require, a most exact conformity with the Law throughout a mans whole life, without the least interruption or deviation from the Law (otherwise a man cannot be justified by them) yet may a man be saved, though after his justification by faith (when the works which Saint James speaks of do begin) there be some failer in those his works, and they do not exactly answer the rigour of the Law.

To these words, which I have treated of, might be added, the Explication of other words, but because they will be found sufficiently explained (as I hope) in their places in these ensuing Commentaries, I add no more.

But as the Explication of these words afore explained, is convenient, for the better understanding of divers passages of this Epistle; so would the explication of those Fi­gures of Speech, which Saint Paul useth, be for the Vulgar, who are unacquainted with them. But because I have been more large upon these elsewhere (viz. in the Preface of my aforenamed Book) I shall be the briefer here, and only give the description of those following (to wit) Metaschematismus, Prosopopoeia, Synechdoche, with some examples of each.

METASCHEMATISMƲS. [...].

Metaschematismus is a Figure, by which a man speaks of that, as done by himself, and in his own person, which was done or acted by others in their persons. An evident example of this we have, 1 Cor. 4 6. where Saint Paul, when he had spoken of some things which were done by others, as if they had been done by himself, and by Apollos, saith, And these things, Brethren, I have in a Figure, transferred to my self and to Apollos, for your sakes, &c. This same Figure doth Saint Paul also use, Rom. 7. verse 7. &c. where he saith, I had not known sin but by the Law, and so forward. For from that place to the end of the Chapter, he acts in his own person a Jew, or rather the whole people of the Jews (among whom were divers, of divers dispositions) as they lived both before, and under the Law; and transfers their manners and doings to himself.

And that it may not seem uncouth for one man, to act the part of a whole people, and that in several estates, in his own single Person. That Polite Historian L. Florus, con­sidered the people of Rome, in their several ages and estates, as one single Man. For, Siquis populum Romanum quasi; hominem consideret, totamque ejus aetatem percenseat, ut coeperit atque adoleverit, ut quasi ad inventae florem pervenerit, ut postea velut Consenue­rit, qua [...]or gradus processusque ejus inveniet, saith he in the Proaeme of his History. i. e. If any one shall consider the people of Rome as it were a man, and throughly consider its whole age, how it began, how it grew up to its stripling, and how it came to its more [Page] manly age, and how afterwards it did as it were wax old, he shall find, as it were, four degrees or proceedings thereof, &c.

But that I may take occasion here to speak more fully of those whom Saint Paul per­sonates, from the seventh Verse of the seventh Chapter to the Romans to the end there­of; I conceive, that the Apostle doth from those words of the seventh Verse of that Chapter, viz. Nay, I had not known sin but by the Law, &c. and so forward [...], and that he speaks not in his own peroson, but in the person of others, that is, that he personates here the people of Israel, that is, the Jews which lived both before the Law, and under the Law which was given by Moses, and so personates them as if they were but one single Man; and yet not all the Jews neither, but the greatest part of them, and these considered, not as they might have been (for surely they might have been better, if they had put out themselves to the utmost, and used their utmost endeavours to have been better) but as they were: And they were for the most part of them, a carnal, untoward, stubborn, and rebellious people, and a people of the worst Natures.

I said first, that the Apostle doth not (as I conceive) speak here in his own person (nor yet in the person of a regenerate man) for reasons which I gave in my Commenta­ries on those words, Ver. 14. But I am carnal, sold under sin.

Secondly, I said that the Apostle doth speak here in the person of the People of Israel, or of the Jews; for it is most evident, that in the former part of the Chapter, he spoke of the Jews, and they are they who he said were delivered from the Law, wherein they were held that they should serve in the newness of the Spirit, and not in the oldness of the Let­ter, verse 6. And from that, that the Apostle said, that they had lived in the oldness of the Letter, is the ground of that Objection, which is made in the seventh verse, viz. What shall we say then, is the Law sin? which Objection the Apostle could not better, or more aptly answer, than by shewing what kind of people the Jews were, both as they lived be­fore and under the Law, and thereby clear the Law of sin. And therefore doth he [...], or take upon him their person.

Thirdly, I said, that he doth not here personate all the Jews, and therefore I said it, because all the Jews were not such as he speaks of here, to wit, carnal, and sold under sin, and such, as in whom sin wrought all manner of concupiscence, for it is written of Za­chary and Elizabeth his Wife, that they were both righteous before God, walking in all the ordinances and commandments of the Lord blameless, Luke 1.6. Of David it is said, that he did that which was right in the eyes of the Lord, and turned not aside from any thing that he commanded him all the dayes of his life, save only in the matter of Uriah the Hittite, 1 Kings 15.5. And of Asa, that his heart was perfect with the Lord all his dayes, ibid. ver. 14. The like we read of others which lived under the Law. And what shall we say of Isaiah, Jeremy, and other Prophets of the Lord? what of those worthy Jews which the Apostle commendeth, Heb. 11. shall we say that they were carnal, sold under sin, and that they were forges of all manner of concupiscence? where doth ever the Scri­pture speak such things of such men?

These and all such as these were, were not carnal, but spiritual, and though they lived under the Law, that is, under the obligation of the Law; yet were they not un­der the imperfection of the Law, for they through the Types of the Law, which were Temporal, pierced to the Substance of those Types, which was Eternal; they were of those which looked for redemption in Israel, and which died in faith, not having received the promises, but having seen them a far off, and were perswaded of them, and embraced them, so that they were spiritual; and yet not by virtue of the Law (though they lived under it) but of Faith and of the Grace of God in Christ Jesus, and I may well exempt these, and such as these were, out of the number of those Jews which our Apostle here personates.

But yet I said, that our Apostle doth personate or speak here in the person of the great­est part of the Jews: For, for the greatest part of the Jews, they were carnal and sold under sin; for the Jews were, for the greatest part of them, such as I spoke of before. And therefore such as might be worse under the Law, than without the Law; being under both the obligation and imperfection of the Law, and looking not to, nor beholding things eternal, but minding altogether earthly things, by reason of which they were adicted to the profits and pleasures of this life. Yet among these there were some better [Page] than others, though the best of them were carnal, sold under sin; And the best of them doth the Apostle personate more peculiarly at the fourteenth verse of this Chapter, even to the end thereof.

Whilest therefore he personates the best of these, he sayes verse 14. But I am carnal, sold under sin, whereas he sayes that he was carnal, because he was easily and most fre­quently carried by his carnal lusts and affections, to any carnal or sinful object whatso­ever, to which they should allure him; so he saith that he was sold under sin, [...]y reason of those particular sins especially which he was accustomed to, and of which he had contra­cted habits. For such a one as is accustomed to any sin, and is habituated in it, is said in the Scripture phrase, to be sold under that sin. For he who by long custom hath contracted an habit of any sin, can scarce, or not scarce abstein from that sin, when he hath an op­portunity to commit it, and is tempted by it.

That the Jews, which were under the imperfection of the Law, should contract all of them habits of sins, some of this kind, some of that, according to their several tempers and dispositions, will not seem a wonder, if we consider, that a Child and Son of Adam, untill he comes unto the use of his reason, is altogether led by his sensitive appetite and affections, and when he comes to the use of his reason, his reason is but weak in him at the first, so that before he can come to the strength of it, his sensitive appetite and affe­ctions are grown so unruly, as that it is hard, if not too hard for his reason to get any mastery of them: And again if we consider, that the people of the Jews, among whom, and by whom, their young ones were to have their education, were a stubborn, rebellious, untoward, and stiff-necked people.

Whilest he personates the same men, he sayes, verse 15. What I do I a [...]low not, for what I would that do I not? which words sound generally, as though he did never do any one thing which he would do, nor ever omit any one thing which he would not do. But yet such general speches, are often to be understood with an [...], or [...]. i. e. with this restriction, viz. For a great part, or for the most part. And so do I conceive, that they are to be interpreted here.

For whereas it is said of Abijah, the Son of Jeroboam, that there was some good thing found in him towards the God of Israel, in the house of Jeroboam, 1 Kings 14.13. Why may not the like or more be said of these Jews, whom Saint Paul here personates, which were better than Abijah, and are supposed to have atteined to the highest degree of good­ness, which any ever attained to which were under the imperfection of the Law.

It is true, that they are said to be carnal, because they are supposed to have been a­dicted, or to have been propense to follow whatsoever their carnal appetite and affections moved them to; but notwithstanding this adiction or propension, they might sometimes, abstein from evil, and at some time or other do that which is good; though for the most part they neither did that which is good, nor absteined from that which is evil.

They are said also to be sold under sin, but that is (as I said) by reason of the habits of sins which they had contracted by long use and custome, by reason of which they could not forbear to commit those sins, when they had opportunity to commit them, or were allured to them. But it is improbable, yea, impossible that one man should have the habits of all manner of sins, being that one sin is often opposite and contrary to the other; Again, the opportunity of every habitual sin, doth not offer it self at all times; therefore notwithstanding that a man is sold under sin, he may nevertheless abstein sometimes from evil, and sometimes do that which is good, at least Secundum substantiam operis. And notwithstanding, that that he doth sometimes abstein from that which is evil, and some­times do that which is good, he may be carnal and sold under sin.

Verse 18. He sayes in the person of the Jews aforesaid, that in me, i. e. in my flesh, dwelleth no good thing, i. e. I know that in me, that is in my flesh, under which his Will is comprehended, dwelleth no good thing, by any habit thereof which is therein.

Note that he saith not, I know that in me, that is in my flesh there is no good thing; but he saith, I know that in me, that is in my flesh, there dwelleth no good thing. For there might be some good in him, as there was in Abijah the Son of Jeroboam, 1 Kings 14.13. And yet no good dwell in him, that is, no good habit of good or virtue be in him.

As sin is said to dwell in a man, by reason of those habits which custome in sin pro­duceth [Page] in him; so may such good as is here spoken of, be said to dwell in the man, in whom it is found, by reason of those habits which custome therein produceth in him. And where either sin or virtue dwelleth by reason of such habits, there they may also be said to rule respectively, that is, virtue where virtue or goodness dwelleth, and sin where sin dwelleth.

He proves by those words, I know that in me, that is, in my flesh dwelleth no good thing, that sin dwelleth in him. For if there be no habit at all of virtue in him, there is no­thing to hinder, but that it is credible, that sin dwelt in him.

He saith verse 21. that when he would do good, evil is present with him, by which he meaneth, that his carnal appetite is present with him, moving him and inciting him to that which he cannot attain to without sin, which would have been in a great measure refrained, if there had been any habitual good in him: and therefore he complains thus of it.

PROSOPOPOEIA.

Prosopopoeia, is a Figure whereby we attribute reason and understanding, and other properties of a man, to things which have no reason or understanding, yea, to qualities and other accidents, as though they were persons, that is, as though they were individual substances indued with reason and understanding.

Our Apostle useth no Figure more frequently than he doth this. By this Figure he speaks of Sin as of a Man or Woman, when he saith, Sin entred into the world, Rom 5.12. and sin shall not have dominion over you, Rom. 6.14. And again, ye were the servants of sin, verse 17. And again, the wages of sin is death, verse 23. And thus he speaks of Righ­teousness, as if it were a Person, when he saith, yield your Members Servants to Righte­ousness. By this doth he also speak of Death as of a Person, when he saith, Death reigned from Adam to Moses, Rom. 5.14. And by this doth he speak of the Law as of a Person, when he saith, The Law entred that the offence might abound, Rom. 5 20. And when he makes the Law as an Husband to them which were under it, Rom. 7.1.

SYNECHDOCHE.

Synechdoche is a Figure whereby the whole is put sometimes for a part, and a part some­times for the whole. The first is called Synechdoche Integri, The second Synechdoche Partis. An example of the first we may have in the word World, which is put for the Land of Canaan, Rom. 4.13. And for all men, Rom. ver. 6.19. And for the Gentiles, Rom. 11.12. And for the wicked of the world, Rom. 12.2.

An example of the second we have Rom. 3.20. where it is said, that by the deeds of the Law there shall no flesh be justified in his sight, where Flesh, which is but part of a Man, is put for the whole Man. And Rom. 14.2. where it is said, Another who is weak eateth Herbs, where Herbs which were clean by the Levitical Law, and lawful to be eaten by the Jews which were under it, are put for all kind of meats which were clean, and might lawfully be eaten by that Law. And Rom. 10.9. where it is said, That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thy heart that God hath raised him from the dead, thou shalt be saved, where one or two Articles of our Creed are put for the whole object of our Faith, which conteins many Articles and points as well concerning our practice as our belief, which if we believe not effectually, it will not be enough to bring us to Salvation, to believe and confess, that Jesus is the Lord, and that God raised him from the dead.

I have spoken, under the Titles of Foreknowing and Holy, of some things, which may make to the better understanding of some passages, of the eleventh Chapter to the Romans: And I shall here adde, by way of Appendix, something for the better under­standing, or explanation of my meaning, concerning some other passages thereof, be­fore I conclude.

The Apostle saith Chap. 11. verse 25, 26. that when the fulness of the Gentiles is come in, all Israel shall be saved, as it is written, there shall come out of Sion the Deliverer, and shall turn away iniquity from Jacob, &c. By this Deliverer is meant our Lord [Page] Jesus Christ, yet I do not conceive, that the Lord Jesus Christ, shall come in person to the Jews, but that what is said of him here, he will effect by such ministers, or ser­vants of his, as he will make choise of, whom he will so furnish for this purpose with all things necessary and convenient, as that they shall win the greatest part of the Jews to the faith, by which they shall be saved from their sins.

For many things are said and prophesied of Christ, which yet Christ performed not by himself in his own person, but by his Ministers. For (that I may give one example for many) It was prophesied of Christ, by Isaiah, that he should be a light of the Gentiles, Isaiah 49.6. And by old Simeon, that he should be a light to light­en the Gentiles, Luke. 2.32. yet did not Christ fulfil these Prophesies in his own per­son, but by his Apostles. For if we consider him in his own person, He was not sent, but to the lost sheep of the House of Israel (and so not to the Gentiles) Mat. 15.24. But that Christ fulfilled these prophesies by his Apostles Saint Paul will teach us, when he saith to the Jews seeing yee put the word of God from you, and judge your selves unwor­thy of everlasting life, Lo we turn to the Gentiles, for so hath the Lord commanded us, saying, I have set thee to be a light of the Gentiles, that thou shouldest be for salvation to the ends of the Earth, Acts 13. ver. 46, 47.

Nor do I conceive, that there is any ground from hence to assert, that the Jewes shall be gathered together under any one visible head, but that this Prophesie may be fulfilled in them though they should live dispersed in many parts of the world, as now they do.

That which is prophesied here of the conversion of the Jewes, our Apostle saith, shall be, When the fulness of the Gentiles shall come in, cap. 11. ver. 25. That is, when the full number of the Gentiles are come in, which the Prophets speaks of: Or, when that number of Gentiles which God determined to bring in into his Church, before he would extend that amplitude of Grace which is here spoken of to the Jewes, is brought in.

But now when this number or fulness of the Gentiles shall be brought in, I do not conceive, either that all and Every one of the Gentiles of the world will be then saved; Or that after this grace is extended to the Jewes, the door of grace will be shut up for the same, to those Gentiles, which shall then remain in their sins and unbelief: For as it is not probable, that every particular Gentile will then believe; so it is not probable that the extension of this grace of God to the Jewes will be an exclusion of the Gentiles from Gods grace, which shall then remain in unbelief. For if the fall of the Jewes be the Riches of the world, and the diminishing of them be Riches of the Gentiles, how much more their fulness? Saith our Apostle, verse 12, And again, If the casting away of the Jewes be the reconciling of the world, what shall the receiving of them be, but life from the dead? Verse 15.

I shall adde nothing more, Gentle Reader, but here conclude this my Preface, pray­ing God to be our Guide in all things, and rest,

Thine in the Lord WILLIAM DAY.

An Exposition upon Isaiah, in Folio, written by the same Authour, is to be sold at the sign of the Kings Arms in Saint Pauls Church-yard.

Corrigenda & Addenda.

  • PAg. 8. col. 1. lin. 32. read, And that by his own power.
  • Pag. 11. col. 1. lin. 24. read, Shalom.
  • Pag. 12 col. 2. lin. 37. read, To what followeth.
  • Pag. 14. col. 1. lin. 10. read, [...] lin. 18. [...] may by an [...] be put for [...]. lin. 22. r. [...]. col. 2 lin. 26. r. [...].
  • Pag 23. col. 2. lin. 29 read, [...].
  • Pag. 24. col. 1. lin. 21. read, Tertul. de Idolatria.
  • Pag. 26. col. 1. lin. 42. read, And withheld.
  • Pag. 28. col 1. lin. 3. read, In some by wayes and here in particular, an erring from that which nature it self shewed. Every sin.— lin. 55. r. [...].
  • Pag. 29. col. 1. lin. 19. read, Thus.
  • Pag. 37. col. 2 lin. 49. read, They had of themselves through Gods long-suffering.
  • Pag. 42. col. 1. lin. 23. read, And.
  • Pag. 54. Verse 23. of the Paraphrase, read, Of the praise of God.
  • Pag 60. col. 2 lin. 5. read, When he saith.
  • Pag. 63. col. 2. lin. 8. read, Produceth.
  • Pag. 72. col. 1. lin 47. read, The faith of, and faith in.
  • Pag. 82. col. 1. lin. 28. read, For him.
  • Pag. 83. col. 1. lin. 14. read, Worketh not.
  • Pag. 89. col. 1. lin. 34. read, Being faith.
  • Pag. 90. col. 1. lin. 41. read, Sense is this.
  • Pag 97. col. 1. lin. 17. read, That the love of God is made known.
  • Pag. 100. col. 2. lin. 19. read, Rom. 8.32.
  • Pag. 102. col. 1. lin 41. dele, And.
  • Pag. 105. col. 1. lin. 51. read, As it doth verse 9. lin. 52. r. Yet they do not so indeed.
  • Pag. 106. col. 1. lin. 36. read, [...] col. 2. lin. 49. r. [...].
  • Pag. 107. col. 1. lin. 9. read, Though this.
  • Pag. 109. col. 1. lin. 49. read, Was this, that sin did abound.
  • Pag. 114. col. 2. lin. 30. read, At his baptisme.
  • Pag. 116. col. 2. lin. 30. read, Doth commonly infer.
  • Pag. 118. col. 2. lin. 30. read, Grace; But by what means soever our old man is crucified, it is crucified for this end, that the body of sin might be destroyed, that from thenceforth we might not serve sin.
  • Pag. 120. col. 1. lin. 50. read, Nor ever had he any motions of sin in him, whereby he might be said to have ceased from yielding to her motions. col. 2 lin. 45. r. Suta­ble to her.
  • Pag. 130 Verse 18. in the Paraphrase, read thus, No habitual good in me, that is, in my flesh to quell sin. For to will that which is good is present with me. Ver. 21. In the paraphrase, read thus, that no habitual good dwelleth in me: But I find also a Law. Ver. 23. r. dictates of my mind.
  • Pag. 132. col. 1. lin. 6. read, Over a man
  • Pag. 133. col. 2. lin. 29 read, That as Christ was raised.
  • Pag. 134. col. 2. lin. 35. read, Not any true Genuine cause.
  • Pag. 136. col. 2 lin. 23. read, A Genuine cause.
  • Pag. 137. col. 1. lin. 27. read, Acrius urit.
  • Pag. 138. col. 1. lin. 30. read, Here from the seventh verse. col. 2. lin. 45. r. A com­mandement properly taken. col. 2. lin. 56. r. A cause of death.
  • [Page]Pag. 139 col. 1. lin. 1. read a cause. lin. 11. r. a cause. lin. 44 r. a cause.
  • Pag. 139. col. 2. lin. 5, 6, 7. read, Which was under the imperfection of the Law, yet which had atteined to the highest degree in that estate, which any one of them whom he personates came to.
  • Pag. 140. col. 2. lin. 21. read, Whereby he concludes. lin. 28. r. That do it
  • Pag. 141 col 1. lin. 45. read, An habitual good, and such an habitual good. col. 2. lin. 45 r. No habitual good. lin 47. r. Whereby to subdue sin.
  • Pag. 142. col. 1. lin. 1. read, That when I would do good, evil is present with me, i. e. That there is that in my flesh. col. 2. lin. 4. r. I do not.
  • Pag. 143. col. 2. lin. 11. read, Here after this manner, through the sense. col. 2. lin. 38. r. The Congeries of particular sins.
  • Pag. 144. col. 1. lin. 24. read, But yet such a one.
  • Pag. 150. col. 2. lin. 43. read, i. e. Impotent and weak. col. 2 lin. 49. r. [...].
  • Pag. 151. col. 2. lin. 21. read, With a Noun and Verb or Participle Substantive.
  • Pag 152. col. 2. lin. 57. read, To the Objector, viz. that they which are in the flesh, do walk after the flesh, that by granting.
  • Pag 159 col. 2 lin 54. read, A glorious, i. e. an incorruptible.
  • Pag 160. col 1. lin. 46. read, And their desire.
  • Pag. 163. col. 1. lin. 51. read, Conjugation.
  • Pag. 164. col. 2. lin. 3. read, A correction.
  • Pag. 170. col. 2. lin. 10. read, Such are often.
  • Pag 175. col. 1. lin 23. r [...]ad, Fortassis miserereris.
  • Pag 178. col. 1. lin. 54. read, Not taken none effect.
  • Pag. 181. col. 1. lin. 5. read, Which was figured.
  • Pag. 182. col. 1. lin. 21. read, That doth accord.
  • Pag. 185. col. 2. lin. 52. read, These as such.
  • Pag. 186 col. 1. lin. 2. read, Of which. col. 1. lin 34 r. God is not unjust in justifying all those which are the Children of the promise, or Children according to the Spirit, though they were Gentiles most of them. col. 2. lin. 30. r. As we shall observe, Chap. 10.17. col. 2. lin. 54. r. Having therefore.
  • Pag. 187. col. 2. lin. 35. read, Heemaditha.
  • Pag. 189 col. 1 lin. 15. read, Satan to harden them, and to foster. col. 1 17. r. As by suggesting. col 2. lin. 8. r. But he had rather before he gives a direct answer. col. 2. lin. 43. r. Of mankind, i. e. over all sinners. col. 2. lin 50. r. But yet it meets.
  • Pag. 190. col. 1. lin. 12. read, That core.
  • Pag. 192. col. 2 lin. 25. read, Dwelling, and become Proselytes of the Jews.
  • Pag. 196. col. 1. lin. 18. read, And ushers in a reason.
  • Pag. 200. Verse 14. in the Paraphrase, read, Note here ye Jews.
  • Pag 217. col. 1. lin. 13. read, With a Noun and Verb Substantive.
  • Pag. 219 col. 2. lin. 48. read, [...]. lin. 49. r. [...].
  • Pag. 224 col. 1. lin. 36. read, For to Abraham, and to his seed were many.
  • Pag. 227. col 2. lin. 18. read, Or else to those words.
  • Pag. 228. col. 1. lin. 35. read, Decree, before he did extend.
  • Pag. 2 [...]9. col. 1. lin. 31, read, In relation to. lin. 46. r. Doth rather say.
  • Pag. 257 col. 1. lin. 14. read, Or it is taken for the carnal affections.
  • Pag. 268. col. 1. lin. 23. read, [...].
  • Pag. 270. col. 1 lin. 16. read, Not of the evil of sin.
  • Pag 276. col. 2. lin. 17. read, Therefore.
  • Pag 277. col. 2. lin. 17. read, And when they avoid.
  • Pag 287. col 1. lin. 17. read, Sanctified or consecrated.
  • Pag 288. col. 2. lin. 38. read, Which is of the Dative. lin. 40. In Latine.

A PARAPHRASE and EXPOSITION ON THE EPISTLE TO THE ROMANS.

ROMANS CHAP. I.

1. PAul a Servant of Jesus Christ, called to be an Apostle, separated unto the Gospel of God.

1. Paul a Servant of Jesus Christ, and an Apostle (not which intruded himself into that Office, but) which was called to the Apostleship, and separated by the Holy Ghost unto the Ministery, and Preaching of the Gospel of God.

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

2. Which Gospel he had promised (long before it was revealed) by his Prophets in the Holy Scriptures of the Old Testament.)

3. Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh.

3. Which Gospell was con­cerning his Son Jesus Christ our Lord, who was made of the seed, or born of the Posterity of David, according to his humane Nature.

4. And declared to be the Son of God with power, according to the Spirit of Holinesse, by the Resurrection from the dead.

4. And was the Son of God, and declared so to be by the power which he shew­ed, by his Resurrection from the Dead, according to his Divine Nature.

5. By whom we have received Grace, and Apostleship for Obedi­ence to the faith among all Nations for his name.

5. By whom we have receiv­ed the grace, or free gift of Apostleship; for this end, that all Nations may, by our Ministery or Apostleship, come to the obedience of the Faith, or to belief of the Go­spel, that so his Name may be glorified throughout all the Earth.

6. Among whom are ye also the called of Jesus Christ:

6. Among which Nations are ye also the called of Christ Jesus, whom Christ Jesus hath effectually called to the grace of that his Gospel.

[Page 2] 7 To all that be in Rome, beloved of God, called to be Saints: Grace to you, and peace from God our Father, and the Lord Jesus Christ.

7. I Paul, I say, do wish all happinesse, both temporall and eternall, to all that be at Rome, (whether they be Jews or Gentiles, Noble or Ignoble, Bond or Free) which are beloved of God, and Saints effectually called to holinesse, saying, Grace be to you, and peace from God our Father, and from the Lord Jesus Christ.

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

8. Now, I thank my God, through Jesus Christ our only Mediatour, for you all; that your faith is such and so illustrious, as that it is spoken of, and talked of, throughout the whole world.

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

9. And think not (I pray) that when I say, I thank my God for this, that I do com­plement with you; for God is my witnesse, whom I serve with all my heart, faithfully and sincerely, in the Ministery of the Gospel of his Son, that without ceasing I make mention of you alwayes in my prayers, giving thanks to him for all the blessings which he hath bestowed upon you.

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

10. And also making re­quest (if by any means I might have a prosperous jour­ney to Rome, by the good will and pleasure of God) to come unto you.

11. For I long to see you, that I may impart unto you some spiri­tual gift, to the end you may be established;

11. For I even long to see you, not that I might receive any thing from you, but that I may impart some of those spiritual gifts which God hath given me, to you; for this end, that you may be established in the faith of the holy Gospel which ye have received.

12. That is, that I may be comforted together with you, by the mutual faith both of you and me.

12. That is, that we may be comforted together when I am among you, by the mutual faith both of you and me, I in you, when I see the steadfastnesse of your faith; and you in me when you see the stedfastnesse of mine.

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

13. Now, because I said, that I long to see you; (that you may not think that my heart doth not go along with my words) I would have you know, Brethren, that often­times I purposed to come unto you, (but was let hitherto) that I might preach the Gospel to you, that so I might have some fruit among you also, even as I have among other Gentiles, by the joy which I have, by their obedience thereunto.

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

14 For I am bound by ver­tue of my Apostleship, and also by the command of God, to preach the Gospel to the Greeks, and to the Barbarians; to the wise, and to the unwise.

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

15. So that as much as is in me, I am ready to preach the Gospel, not to ignorant peo­ple only, which dwell in obscure parts of the world, who may be easily deceived, and before whom a man may freely vent that which he would be ashamed to say before learned, and knowing men, such at are Citizens or Inhabitants of great and famous Cities, and places of literature; But to you, which are at Rome also, the Mistress of the world, the Receptacle and Nurse of the highest Wits.

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

16. For though some account the Gospel of Christ to be meere foolishness, yet I am not ashamed of the Gospel of Christ, neither to professe it, nor yet to preach it For so far is it from foolishness, as that it is a powerful instrument, which God useth to bring every one that believeth, to salvation, the Jew first, and then the Gentile.

[Page 3] 17. For therein is the righteousness of God revealed from faith to saith: as it is written, The just shall live by faith.

17. For therein is the righ­teousness and justification, of which God is the Author, and by which we are justified before him, revealed and made manifest; and not onely revealed and made mani­fest, but thereby conveyed and conferred, as by an instrument upon men. A Righteousnesse and Justification which is of faith, and which is revealed to this end, that it might gain faith, and be believed of them, to whom it is revealed; I say, a Righteousnesse or Justification which is of faith, for (that you may know that I speak not of any new thing, or that I vent a figment of mine own brain) it is written, Habakkuk 2.4. That the just shall be justified by their faith.

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

18 A man shall not be ju­stified by his works (as they teach, who are the greatest opposers of righteousnesse or justification by faith) for the wrath of God is revealed from heaven (both by his word, and by the plagues which we see poured down upon sinners) against the ungodlinesse and against the unrighteousnesse of all men, whether they be Jewes or Gentiles, because they hold the known truth which they have, both of godlinesse and righteousnesse, in ungodlinesse and in unrighteousnesse, as in a Prison; so that the known truth which they have thereof, can no more shew it self, nor no more go forth into good or virtuous deeds or actions, than a Prisoner can shew himself, or go forth, which is shut up, or imprisoned in a close Prison or Dungeon.

19. Because that which may be known of God, is manifest in them; For God hath shewed it unto them.

19. But some man may here object and say, That surely the Gentiles do not hold the known truth of godliness and righteousness, in ungodliness and unrighteousness; for being that they never had the Law given to them, as the Jews had; they cannot have the true knowledge of godliness and righteous­ness, as the Jews have.

But to this, I answer, That the Gentiles, though they had not the Law given to them, as the Jews had, to whom it was given, fairly written in Tables of Stone, yet they have the true knowledge, both of godliness and of righteousness.

For, to speak of Righteousness first, which concerns our duty towards our Neighbour; the Gentiles have the true knowledge of this; because, that which God hath appointed by his Law, to be done, by one neigh­bour to another, is manifest to them; for God hath shewed it unto them, by that light of Nature, which he hath set up in their hearts.

20. For the invisible things of him from the creation of the World are clearly seen, being understood by the things that are made, even his eternal power and God-head; so that they are without excuse.

20. And as for Godlinesse, which concerns our duty to­wards God; They have the true knowledge of this also, for those things of God, which cannot be seen by our bodily eyes, nor perceived by our outward senses, to wit, his eternal power and God-head (by which understand his Providence and Goodness to his Creatures too) have been (ever since the world was made) and are clearly known, being understood by the things which are created, so that the Gentiles are without excuse.

21. Because that when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkned.

21. Because that when they knew God, to be a powerfull God and a good God, ruling by his Providence, and pro­viding for his Creatures, all things which were necessary, and convenient for them, they glorified him not, neither were thankful to him for his benefits, but became vain in their imaginations, and had their foolish heart darkned, and over-spread with mists of errour.

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

22. And though they pro­fessed themselves to be wise, yet they became fools.

23. And changed the Glory of the uncorruptible God, into an Image made like to corruptible man, and to birds, and four-footed beasts, and creeping things.

23. For they changed the glorious and incorruptible God, whom they should have adored; for an Image made like to corruptible man, and for birds, as the Ibis, and for four-footed beasts, as Crocodiles, Wolves, Lions, Dogs, Cats, &c. And for creeping things, as Serpents, Fishes, &c. And for their Images, giving Divine Wor­ship to them.

24. Wherefore God also gave them up to uncleanness, through the lusts of their own hearts, to dishonour their own bodies between themselves.

24. Wherefore God did, in the way of retaliation to them, give them up to un­cleanness, through the lusts of their own hearts (which he restrained not) to dishonour their own bodies between themselves.

[Page 4] 25. Who changed the truth of God into a lie, and worshipped and served the Creature more than the Creator, who is blessed for ever, Amen.

25. Because they changed the true God, for that which was not God, and worship­ped and served the creature, passing by the Creator; so dishonouring him, who is blessed for ever (though they thus neglect and passe him by) And ever may he be blessed, Amen.

26. For this cause God gave them up unto vile affections: for even their women did change their naturall use into that with is a­gainst nature.

26. For this cause, I say, God gave them up to vile affecti­ons, and base lusts, to be slaves to them, and to obey them, and to do whatsoever they tempted them, or moved them to. For even their women did change the natural use of their bodies, into that which is against nature, carrying themselves as men, in those acts which should tend to Generation.

27. And likewise also the men, leaving the natural use of the wo­man, burned in their lust one toward another, men with men working that which is unseemly, and receiving in themselves that recom­pence of their error which was meet.

27. And likewise also the men, leaving the natural use of the woman, which is such as husbands have of their wives, became Buggerers, Ga­nimedes, and Catamites, &c. and burned in their lust one towards another, men with men working that which is most filthy and more than beastly; and receiving by hemselves (themselves being the Authors and Actors of their own shame and punishment) that recompence of their wickednesse, and of their dishonour which they did to God, which was meet, and answerable (in a general way) to their sin.

28. And even as they did not like to retain God in their knowledg, God gave them over to a Reprobate mind, to do those things which are not convenient:

28. And even as they did not approbate, or like to re­tain God in their knowledge, by worshipping him, (whose worship would have been as a Remembrancer to them of him) so he gave them over to a reprobate or base mind (a mind so perversly judging of virtue and vice, as that it called evill good, and good evill; light darknesse, and darknesse light; bitter sweet, and sweet bitter) that they might do those things which are most foul, and worthy even of eternal death.

29. Being filled with all unrighteousnesse, fornication, wicked­nesse, covetousnesse, maliciousnesse, full of envy, murther, debate, de­ceit, malignity, whisperers,

29. So that they were filled with all unrighteousnesse, for­nication, wickednesse, cove­tousnesse, maliciousnesse, and were full of envy, murther, debate, deceit, malignity; and became whisperers,

30. Backbiters, haters of God, despightful, proud, boasters, in­venters of evil things, disobedient to parents,

30. Backbiters, haters of God, despightful, proud, boasters, inventers of evil things, dis­obedient to Parents,

31. Without understanding, Covenant-breakers, without natu­rall affection, implacable, unmerciful;

31. Without understanding, Covenant breakers, without natural affection, implacable, unmerciful.

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

32. And such as, who know­ing both by the light of rea­son, and by tradition, the judgement of God, which is, that they which do such things are worthy of death, not only do the same, but (which is the height of al wickednesse) have pleasure in them, that do them.

CHAP. I.

Ver. 1. Paul.] This Paul is he, of whom we read Acts 9. who is there called Saul, but here Paul.

A Quaestion is here usually moved, How Saul cometh to be called Paul?

For answer to this, some think, that he was called Saulus Paulus, that is, Saul Paul, from the time that he first received a name, [Page 5] like to that, Flavius Josephus: and that, be­cause he was an Hebrew of the Hebrews (Phil. 3.5.) he was called Saul, which is an Hebrew name; and because he was born a Freeman of Rome, Acts 22.28. he was called Paul, which is a Roman Name. And they think, that they are favoured, in this their opinion, by that which is written, Acts 17.9. Then Saul, which is also called Paul, &c.

But others think, that he was called Paul; not from the time that he first received a name: But from the time that he first preach­ed the Gospel to the Gentiles (whereof the chief were Romans) and that he was then first called Paul, (a name usual among the Romans, and a name not much abluding from his name Saul) by reduction of the Hebrew name Saul, to the Roman name Paul, which is like unto it: No respect be­ing therein had to the signification of the words in their severall Languages, but only to the literall sound, and likenesse there­of.

And this I take as most probable; for it is observed, that he was called Saul, till such time as he was separated (by the com­mand of the Holy Ghost) to the Ministery of the Gospell, and entred into that Ministery; but upon that he was called Paul, Act. 13. But whether Paul then changed his name himself, from Saul into Paul, the more to in­sinuate himself into the Gentiles, to whom he was sent (the chiefest part whereof were Romans) or whether the Gentiles, with whom he conversed, changed this name, is yet in question, and so I leave it. Being (as it seems to me) a matter of no great concernment.

A Servant of Jesus Christ] If you ask who this Jesus Christ was: It is he of whom none of us should be ignorant: It is the second Person of the glorious Trinity, the everlasting Son of God the Father, God of God, Light of Light, very God of very God, who, that he might redeem us men out of that Abysse of misery, into which we were plunged by sin; was made flesh, John 1. v. 14. He was made flesh by the Holy Ghost, of the Virgin Mary, Math. 1.20. And this name Jesus was given him while he was yet in the womb, of God himself, by an Angel, Matth. 1.21. Yea, that he should be cal­led Jesus was told before he was conceived, Luke 1.31. And accordingly was he cal­led by the name of Jesus, when he was cir­cumcised Luke 2.21. Which name signifieth a Saviour in the Hebrew Tongue; and there­fore was it given to him, because he should save his people from their sins, Matth. 1.21.

Jesus therefore is his proper name, and to this proper name of his, to wit, Jesus, is this name Christ (which signifieth in the Greek tongue Anointed) added. A name of Honour, and a Name of Office: for they which bore those honourable Offices of King, Priest, and Prophet in Israel, were called the Anointed, because they were anointed with oyl at their designation or entry into their respective Offices: And as they, so Jesus al­so, because he was made a King, a Priest, and a Prophet, is here called Christ, that is, the Anointed: and that either in allusion to that, that the Kings, Priests, and Prophets, (which were Types of him) were called Christes, that is Anointed, because they were Anointed (as I said) with material oyl: Or, because he himself was anointed (not with material, but immaterial oyl, that is) with the most excellent gifts of the Holy Ghost, which were most bountifully bestowed on him; which immaterial oyl, that is, which gifts of the Holy Ghost, which were so boun­tifully bestowed on him) were praefigured by that materiall oyl, with which the Kings, Priests, and Prophets under the Law, were anointed.

He is called Jesus Christ, a name partly Hebrew, and partly Greek, to signifie he was the Saviour both of Hebrews and Greeks, that is, both of Jews and Gentiles.

A Servant of Jesus Christ.] Every Chri­stian is a Servant of Jesus Christ, in that he is by his profession to be obedient to the commandments of Christ; But it is not in this common Notion, that Paul calls him­self a Servant of Jesus Christ in this place: But therefore doth he call himself a Servant of Jesus Christ here, because he served Jesus Christ with his Spirit in his Gospel, as he speaketh v. 9. For what kind of Servant he was, He specifieth in the next words, when he saith, Called to be an Apostle, separated to the Gospel.

Called to be an Apostle] The Greek is [...], a called Apostle, That is, An Apostle (which ran not of himself, but) which was called to the Apostleship.

Of Pauls calling read Acts 9. And of the word [...], called, see more verse 6.

An Apostle] This word Apostle, is in its native signification, as large as the word Messenger is with us. But Saint Paul, when he calls himself an Apostle, calls himself so, [Page 6] not in so large, but in a stricter signification of the word; As when our Saviour called those twelve Disciples of his (whom he chose Luke 6.13.) Apostles. So that the name of an Apostle, as it is taken here, is a name of Power, and a name of Dignity, in the Church of Christ; and the signs and notes of an Apostle, (as it is here taken) are these following;

First, He which was an Apostle, was taught immediately of God.

Secondly, He was sent to preach the Gospel, with an immediate Commission from God himself.

Thirdly, His Commission did extend to the preaching of the Gospel where the Gospel was never preached before, and to the con­stitution and plantation of Churches, where never was Church before.

Fourthly, He had a Supereminent power over all the Churche [...] of Christ.

Fifthly, He had the Gift of Miracles gi­ven him to confirm his Doctrine, and to con­firm his Commission.

And now if we examine Saint Pauls Apo­stleship, according to these Notes, we shall finde, that he was truly an Apostle: For, first, He was taught immediately of God, Gal. 1. v. 11, 12. Secondly, He was sent to preach the Gospel with an immediate Commission from God Himself, Acts 9.15. and 1 Cor. 1.17. Thirdly, He had Commission to preach the Gospel where it was never preached before, and to constitute and plant Churches, where never was Church before, Acts 9.15. Rom. 15.20. 2 Cor. 10. v. 13, 14, 15, 16. Fourthly, He had a Supereminent power over all the Churches of Christ, Acts 14.23. 1 Cor 4.17. 2 Cor. 11.28. Fifthly, He had the power of Miracles, as a Seal and Sign to confirm his Doctrine and Commission, Acts 19.11.

Separated to the Gospel] i. e. Separated to the Ministery or Preaching of the Gospel.

The Gospel is put here for the Ministery or Preaching of the Gospel, Per Metonymiam Subjecti. Paul was seperated to the preach­ing of the Gospel from his Mothers womb, Gal. 1.15. And he was separated again at the command of the Holy Ghost by the impo­sition of hands, Acts 13. v. 2, 3. Though they do not much amiss, which interpret this place of both or either of these Separati­ons; yet I conceive, that the Apostle re­spects here chiefly his separation from the womb, of which he speaks, Gal. 1.15. q. d. Paul a Servant of Jesus Christ, That is to say, an Apostle, called, yea separated from his Mothers womb, to the Apostleship or Preaching of the Gospel.

Paul calleth himself a called Apostle, and saith, That he was Separated from the womb to the Gospel, to shew, that he did not intrude himself into the Apostleship, and arrogate that Holy Function to himself, as some did who boasted themselves to be Apostles, yet were never called or separated thereunto, which kind we read of, 2 Cor. 11.13. As also that he might assert the Dignity of his Office, to the end, that his Epistle might be the better received of them to whom he wrote.

To the Gospel] The Greek word here used is [...], which word signifieth in generall Good news; but it is here taken in a particular sence, for The good news of mans Redemption and eternal Salvation by Jesus Christ: and so is it for the most part used by the Pen-men of the new Testament, and by all Ecclesiastical writers from them. But the English word Gospel is a word compounded of the word [God] and the word [Spell] which last word signifieth a Mysticall Speech or an Oracle, or Hidden Knowledge; so that the Gospel is as if you should say, The My­sticall word, or the Oracle, or the Hidden Knowledge of God: And well may this word Gospel in this sence, be taken to signifie The news of mans Redemption and eternal Salva­tion by Christ, for the news of mans Redem­ption and eternal Salvation by Christ, is cal­led the Oracles of God, Heb. 5.12. And it is called a Mystery, Ephes. 6.19. And the hid­den Wisdom of God, 1 Cor. 2.7. and the Knowledge of God, 2 Cor. 2.14.

To the Gospel of God] The Gospel is called The Gospel of God, because God is the Author of it; and he addeth the Name of God, the more to commend the Gospel to which he was called and separated.

Ver. 2. Which he had promised afore by the Prophets] God promised the Gospel by the Prophets before it was revealed, in that he in­spired the Prophets, to foretell and to pro­mise in his name, that a great Prophet and a great King should arise, for the Redem­ption and Salvation of his People: and in that he inspired them, to foretell and make promise in his name, of a New Covenant that he would make with his People, and that he would send Preachers to preach re­demption to them. See among other places, Deut. 18.15. and compare it with Acts 3.22. See Psalm 2. Psalm 22. Psalm 45. Psal. 110. And compare them with Luke 20. v. 41. See also Isaiah 7.14. and compare it [Page 7] with Mat. 1.22. and Isaiah chap. 9.6. and chap. 11. and chap. 53. See also Isaiah, c. 42.1. &c. compared with Mat. 12.18. &c. See also Jerem. 31.33. compared with Heb. 8.10.

Afore] That is, afore it was revealed.

In the Holy Scriptures] The Scriptures which are written by Gods inspiration are called The Holy Scriptures, [...], be­cause there are no Writings more holy than they are.

The Apostle seemeth to adde these words, lest any should doubt of the truth of what he said, to wit, That God had promised the Gospel afore by his Prophets; For if any should doubt of this, he tells them, that the Scriptures which were writ by the Prophets are extant, and therein may he finde the Gospel promised. And he makes mention of this, to wit, That the Gospel was promised afore by the Prophets in the Holy Scriptures, that he might shew the excellency, and dignity of the Gospel. For it must needs be an excellent thing, which God did not onely think of, but did also promise to his people by his Prophets, so long a time before it came to pass: He did it also, that no man might be offended with the Novelty of the Gospel.

3. Concerning his Son Jesus Christ] These words (being that the second verse is read with a Parenthesis) are to be referred to those, to wit, The Gospel of God, and they shew the Subject of that Gospel. For the Gospel of God is wholly conversant about the Son of God, namely, in delivering the Doctrine which he preached unto men, in relating what he did, and what he suffered for men, in telling of his Birth, his Life, his Death, his Resurrection, and Glory, and Power over all things, &c.

Jesus Christ is called the Son of God, in divers respects: First, in respect of his e­ternal Generation, whereby he was God of God: Secondly, in respect of his manner of Conception, when he took our flesh upon him. For because he was conceived by the power of the most High, without the help of a man, he was called The Son of God, Luke 1.35. In which sence also, Adam was called The Son of God, Luke 3.38. namely, because he was produced by the Supernatural power of God. Thirdly, he was called The Son of God, because The Fa­ther sanctified him, and sent him into the world, John 10. v. 35, 36. Fourthly, he was called The Son of God, because God rais­ed him from the dead, and set him at his own right hand, in heavenly places, Acts 13. verse 32, 33.

Now if you ask which of these wayes Je­sus is here called The Son of God, I say, the first, or in respect of his Eternal Genera­tion.

Our Lord] Christ is called our Lord, not onely as he was Lord of all by vertue of Creation, but also because he bought us with a price, 1 Cor. 6. ver. 19, 20. and 7.23. and 2 Pet. 2.1. That is, with his blood, Acts 20.28.

Which was made of the seed of David accor­ding to the flesh] Jesus Christ is said to have been made of the seed of David according to the flesh; Because he was made (as he was Man) of the Substance of the Virgin Mary, who was of the Posterity of David.

It is a known thing, that by the name of Seed, in the Hebrew language, is meant the Off-spring, or Posterity of a man.

Note, the Apostle prevents an Objection; for whereas he called Jesus Christ the Son of God: It might be objected by some, say­ing, that Jesus Christ was the Son of David; How then can he, which was the Son of Da­vid, be the Son of God? To this the Apostle answereth in this and the following verse, af­ter this manner. In Christ saith he there be two Natures; One I call the flesh; the other the Spirit, even the Spirit of Holinesse. If you consider Christ according to the flesh, then was Christ indeed the Son of David: But if you consider him according to the Spirit, the Spirit of Holinesse, he was the Son of God, and declared so to be after a powerfull manner, that is, by the Resurrection from the dead.

According to the Flesh] i. e. As he was Man. For the Flesh, which is but part, is put here, by a Senechdoche, for the whole Man.

4. And declared to be the Son of God with Power, according to the Spirit of Holinesse] i. e. And being considered according to the Spirit of Holinesse, he was the Son of God, and declared so to be, after a powerful man­ner, or by his Power.

Declared to be the Son of God.] That is, he was the Son of God, and declared so to be.

Note that in the word Declared, his Be­ing also, what he was declared to be, is con­teined by a Syllepsis: for oftentimes one word of a single signification doth contain more, by a Syllepsis, than it doth naturally [Page 8] signifie, especially when it doth necessarily praesuppose more than it signifieth, as here; for it must needs be that Christ was the Son of God, if he were declared to be the Son of God.

With Power.] That is after a powerfull manner, or by his Power, The Greek is [...], and it may be put for by or through after the Hebrew manner, whereby the He­brew particle Beth is so used.

Note that these words are better to be joy­ned with Declared, than with [...] The Son of God, for such words are better joyned with a Verb or Participle, than with a Noun. The like manner of Speech we have 2 Thes. 1.11. and Colos. 1.29.

According to the Spirit of Holinesse] Sup­ple, which was in him. i. e. According to that, That he was God.

Note, that a Substantive of the Genitive case is put here after the Hebrew manner for an Adjective, The Spirit of Holinesse, for the Holy Spirit. And that Spirit of Holiness, or Holy Spirit, is God.

Note also, that not onely the Third Per­son in the glorious Trinity, but The Es­sence of God it self, or God according to his Essence, is sometimes also called by the name of Spirit, as John 4.24. And if he be a Spirit, certainly he is an Holy Spirit.

Note, again that [...], That is, [...] according to the Spirit of Holi­nesse, is opposed to [...], that is, to [...] According to the flesh.

By the Resurrection from the Dead] q. d. That is, by the Resurrection from the dead. This is the powerfull manner by which Christ was declared to be The Son of God, to wit, his Resurrection from the dead.

Quaest. But how could Christ be decla­red to be the Son of God, by the Resurrection from the Dead?

Answ. Christ did raise himself from the dead, John 2. v. 19, 21. and John 10.18. that by his own power, as those aforesaid places shew: and none can by his own power raise himself from the dead, but he, who is God; for à Privatione ad habitum non datur regressus, as the Philosopher teacheth; from a Total privation to a Habit, such as Death, and Life are, there is no return, to wit, by any natural or created Power.

Object. But you will say, that though this might shew Christ to be God, yet how doth it shew him more to be the Son, than the Father, or the Holy-Ghost?

Answ. For answer to this we must consider, what the Man is, in whose person the Objecti­on, which we spake off, is moved: & certainly it is moved in the person of such a one, as doubted wholly of the Divinity of Christ. For when such a one heard Paul call Jesus Christ the Son of God, conceiving that Paul meant (as he doth indeed) that if Jesus was the Son of God, than was he true God; as he that is the the Son of Man, is true Man: He present­ly objects, That Jesus Christ was the Son of David, and so true Man; How then (saith he) can he which is the Son of Man, and so by consequence true Man, be the Son of God, and so true God? Wherefore Paul, in answer to the Objection, looks not so much to the formality of it, as to the ground from which it sprung; which was, from a doubt whether Christ was true God or no: And if he did but make it appear, that Christ was God, the Objector would rest satisfied; and therefore, Paul might only make this appear, that Christ was true God, and not stand to shew, that he was the Son of God, or the Second Person in the Trinity. So when they which denied the Resurrection, argued thus with Paul; How are the dead raised up, and with what bodies do they come? Paul answereth thus, Thou fool, that which thou sowest is not quickened, except it die, 1 Cor. 15. v. 35.36. which was not an an­swer to the formality of the Argument, but to the ground and occasion thereof, which was this, that The dead rise not again: So when the Sadduces, which said that there is no Resurrection, asked our Saviour, saying, Master, Moses said, if a Man die having no Children, his Brother shall marry his Wife, and raise up seed unto his Brother: Now there were with us seven Brethren; and the first, when he had married a Wife, deceased, and having no Issue, left his Wife unto his Brother; likewise, the second also, and the third, unto the seventh, and last of all, the Woman died also; therefore, in the Resurrecti­on, whose Wife shall she be of the seven; for they all had her. O our Saviour answered, and said unto them, As touching the Resur­rection of the dead, have ye not read that which was spoken to you by God, saying, I am the God of Abraham, the God of Isaac, and the God of Jacob? God is not the God of the dead, but of the living, Mat. 22. v. 23, 24, 25, 26, 27, 31, 32, 33. In which words, our Saviour looks to the ground which moved the Sadduces to argue as they did, not to the Argument it self: And if our Saviour had said no more to this; nor [Page 9] Paul more than I have spoken of, to that; they had both sufficiently answered those that argued against the Resurrection.

But, Secondly, if we look back to some of our Saviours sayings, and referr his Resurrection to them, his Resurrection will not only prove him to be God, but the Son of God also; for before his Passion, he had often told the Jews that he was the Son of God, but they would not believe him, yea, they persecuted him for this very reason, because He made himself the Son of God, John 19.7. But saith our Saviour, when ye have lifted me up then ye shall know that I am He; (that is, that I am he whom I have said I am, and whom I have made my self to be) John 8.28. And how could he better shew himself to be Him whom he had said himself to be, when they had lifted him from the earth, that is, when they had crucified him and put him to death, than by raising him­self, and bringing himself to Life again; for that was sufficient to confirm the truth of his words, when he gave that as a sign and confirmation of the truth which he then spake. For to raise from the Dead, must needs be the work of him that could not lie, for it must needs be the work of him who is God.

5. By whom we have received Grace and Apostleship] i. e. Of whom I have received the Apostleship, or by whom I was made an Apostle.

Paul, mentioning the Name of Jesus Christ, in the foregoing verse, returneth to speak of his Office, and doth here more fully explain of whom he received it, and for what end. He said therefore in the first verse, that he was a called Apostle, now he sheweth of whom he was called, and of whom he re­ceived that Office; he was called of Christ, and of him he received the Apostleship.

By whom] i. e. Of whom. This Praepo­sition [...], By, hath that efficacy, in this place, to shew not onely by whose authority he was made an Apostle; but also of whom he was immediately called and designed thereunto.

We have received] Some think, that Paul speaks of all the other Apostles here, as well as of himself: Because he speaks in the Plurall number, and because he saith, for the obedience of the faith among all Nations, whereas he himself went not into all Nati­ons. But yet I think it most probable, that he speaks only of himself.

Whereas therefore he saith, we have re­ceived, he useth a Plural for a Singular number; as he doth elsewhere, Gal, 1. v. 8, 9. Heb. 5.11, &c. and this he doth out of Modesty; (for it may seem a kind of Arrogan­cy, for a man to ascrib any great thing, as this was, to himself singularly) or else he doth it, because the grace of his speech requi­reth it.

Grace and Apostleship] i. e. The grace or gift of Apostleship, so some, who would have a figure called [...], here to be used. Or Grace, that is to say, The Apo­stleship, so others, taking the Conjunction Copulative, And, for a note of declaration, or to signifie as much as, That is to say.

He taketh Grace here, by a Metonymie, for the Effect of the grace; that is, of the favour and goodnesse of Jesus Christ; and that it was of that favour and goodness of Je­sus Christ to him, to put him into this Ministe­ry, Saint Paul acknowledgeth, 1 Tim. 1.12.

For obedience to the Faith among all Nati­ons] i. e. That the faith may be believed a­mong all Nations. That is, q. d. for this end, That any Nation whatsoever might, by my Ministry, be brought to believe the Go­spel, or Doctrine of Faith.

He sheweth here, the end of his Apostle­ship.

Note, that the word Faith, is taken here by a Metonymie for the Doctrine of Faith; that is, for the Gospel which is to be believ­ed, as it is also taken, Acts 6.7. Gal. 1.23, &c. And by Obedience to the Faith, is meant the belief of the Faith, or of the Go­spel. For though belief be an Act or Habit of the Ʋnderstanding, yet that we may be­lieve, there is need of obedience, and an humble and lowly submission of the Will: And therefore the Apostle, speaking of the Office of his Apostleship, saith, that he cast­ing down imaginations, and every high thing, that exalteth it self against the knowledge of God, bringeth every thought to the obedience of Christ, 2 Cor. 10.5. And again, the Apo­stle speaking of the unbelief of the Jewes, saith, that they have not submitted themselves to the Righteousness of God, Rom. 10.3. That is, they have not believed that Righteousness which God hath revealed.

Note also, that when he saith all Nati­ons, he taketh all for any whatsoever, for Paul preached not to all Nations, yet was there no Nation whatsoever, but he might have preached to, for God forbade him none, but made him free to all.

Note again, that some refer these words [Page 10] among all Nations, not to those [For obe­dience to the Faith) which went immediate­ly before, but to those [We have received Grace and Apostleship) q. d. We have re­ceived the Apostleship to all Nations: And these interpret the praeposition [...] not (among) but (to.) But these words may be very well referred to, and cohere with, those words which they do immediately follow, to wit, those [for obedience to the Faith.)

For his Name] i. e. For this end, that his Name might be known, and that he may be glorified among the Gentiles. See 2 Thes. 1.12.

The Apostles preached not themselves, but Jesus Christ the Lord, 2 Cor. 4.5. And when Jesus Christ died for all, he died for this end, that they which live should not hence­forth live unto themselves, but unto him, which died for them and rose again, 2 Cor. 5.15.

Ver. 6 Among whom are ye also] i. e. Among which Nations, or in the number of which Nations, are ye also.

He intimates a Reason here, why he wrote unto the Romans, and it was, to wit, because he thought it a part of his duty so to do, being that he was an Apostle, and Mi­nister of the Gentiles (in the number of the which the Romans were) and that he was peculiarly called of Christ to bring them to the Faith. See Chap. 15. ver. 15.16.

The Called of Jesus Christ.] By the Cal­led of Jesus Christ, he meaneth those which were the Servants of Jesus Christ, and be­lieved his Gospell.

For this word [...], in this and the like places, doth not signifie such an one, as hath been onely called by the preaching of the Gospel, to be the Servant of Christ, or to the participation of the Graces of the Gospel or such an one, to whom the Gospel hath been only preached: But such an one, as hath in some measure embraced that to which he hath been called, and believed that which the hath been preached to him: So that by called here, are meant those which have been called with effect; So Isaiah 53.1. the Pro­phet crieth, To whom is the Arm of the Lord re­vealed? where by Revealed he meaneth re­vealed with effect.

The Apostle by calling the Faithfull and the Servants of Christ by the name of [...], or, The called, would put them in mind, that both what they are, and what they hope for, is from the free mercy and goodnesse of God, who loved them before they loved Him, 1 John 4.19. And who called them, before they received or looked after him.

Note that this word [...] though it be an Adjective sounding like a participle, yet is it used here as a substantive, and so other words of the same rank and nature also are elsewhere used, as [...] and [...], &c. For we read [...], the Beloved of God, ver. 7. [...], his Elect, Mark 13 27. &c.

Ver. 7. To all that be in Rome] i. e. To all which are dwelling in Rome, whether they are Jewes or Gentiles, whether they be No­ble or Ignoble, whether they be Bond or Free, for all are One in Christ Jesus.

Yet he writes not to all absolutely, but on­ly to all such as are so qualified and limited, as he limiteth and qualifieth them in the next words:

Beloved of God] They were the Faith­full, and they which believed the Gospel, to whom Paul here writeth; and they might well be called the Beloved of God: First, Because God had called them to salva­tion, and given them to believe the Gospel, and so had shewed exceeding love to them, by being reconciled to them (which were his Enemies) in his Son Christ Jesus. Se­condly, they were beloved of God, in that God did prosecute them with all effects of his love: For if God did love them by reconci­ling himself to them, and them unto him­self, when they were Enemies, much more would he love them after this his reconcilia­tion, Rom. 5.10.

Called to be Saints] i. e. Called to an ho­ly life. But the words in the Original are [...] (as v. 1. [...]) as if you should say, called Saints, or Saints by, Calling. And they are tearmed, called Saints or Saints by calling, because they were cal­led of God to an holy life, and so separa­ted by his Grace from the wicked and pro­phane sort of men; whereunto they were moved, not by any private inclination or consultation of their own, but meerly by Gods call.

Saints signifieth here such as were sepa­rated from the vulgar or common sort of Men, by their godly life and conversation. And such are all Christians by profession, and such should all Christians be by Life and Conversation also.

Note that here is an [...], or defect of these or the like words, Praying, Thus saith q. d. Paul, a servant of Jesus Christ, &c. Praying, Thus saith, to all that are at Rome, [Page 11] beloved of God, called to be Saints, Grace to you and peace from God, &c.

Yet some understand not those, but these words here, I write this Epistle, q. d. I Paul a Servant of Jesus Christ, &c. write this E­pistle to all that are at Rome, &c. and say Grace to you, &c.

Grace to you, and Peace from God our Fa­ther, and from the Lord Jesus Christ] Here is another [...] or defect, which some make up by [...], sit, be. Others by [...], Multiplicetur, Be multiplied as 1 Pet. 1.2. and 2 Pet. 1.2. q. d. Grace and Peace be unto you; Or, Grace and Peace be multi­plied to you from God the Father, and from the Lord Jesus Christ.

Grace] By Grace is meant here the Love and Favour of God, and of Christ Jesus his Son, who is the Fountain of all those spi­rituall Gifts and Graces, which we receive from God.

Peace] By Peace is meant all felicity or all good things (according to the common acception of the Hebrew word Schalom) flowing from the Grace, that is, flowing from the Love and Favour of God, and of his Son Jesus Christ our Lord.

Yet some do take it here in special man­ner for that peculiar Peace, which we have with God through our Lord Jesus Christ, of which Paul speakes, Chap 5.1.

From God our Father and the Lord Jesus Christ] 1. From God our Father, as the Prime Author thereof, and from the Lord Jesus Christ, as the Mediator of God and Man.

God is called our Father, that is, the Fa­ther of those which believe in Christ, because of his Fatherly love and affection to them, and because as Fathers use to provide an Inheritance for their children, so hath God provided an Inheritance for them that truly believe in him, and his Son Jesus Christ, an Inheritance, which shall never fade away.

Note that St. Paul useth here the ancient manner and form of writing Letters; for the ancient manner and form of writing Let­ters was, not to put their names to the foot of their Letters, as we do, but to set them in front, as [...]. Marcus Cicero salutem dicit. A. Torquato. Cicero Attico salutem. Claudius Lysius unto the most excellent Governor Faelix sendeth greeting, Acts 23.26 &c.

8. First I thanke my God through Jesus Christ, for you all, that your faith is spoken of through the whole World] Here the Apo­stle beginneth his Epistle it self, for that which went before, was but the Salutation, which used to be praefixt before the Epistle. And note here, that the Apostle doth almost in all his Epistles (the more to insinuate him­self) begin with the commendation of them to whom he writes, which commendation he ushereth in with thanks to God for the same. And these thanks he useth first to commend the Graces (for which he doth commend them to whom he writeth) as being such as proceed from God. Secondly, to shew them, that, and to whom they should return thanks, for what they have. Thirdly, to manifest his love towards them, for whereas such Gifts and Graces, may pro­cure envy in some, yet such is his love to them as that they do not procure envy in him, but thanksgiving rather to God in their behalf.

First, Note, that whereas this word First, is usually followed with these words Se­condly, Thirdly, &c. Or, Then, after This, &c. Here no such word thus followeth it. And indeed so it is, that it is oftentimes put alone, examples whereof you may have, Acts 1. 1. Matth. 10.2. &c. And not onely Sacred Writers but prophane Writers also do so use it; for Isocrates in his Oration to Daemonicus saith, [...] i. e. First of all therefore religiously observe those things, which belong unto the Gods: where there is this word [...], First, with­out any word to answer it,

Some therefore say, that this [...] First, when it is thus used, is, Vox non nu­merantis, sed incipientis, A word not of num­bring, but of beginning a matter, because it doth not lead any number, but begin an E­pistle, or Oration, or a Letter, and when it is so put, it is as if you should say, That I may begin my Epistle, or that I may begin my Otation, &c. Others say that there is an [...] or Defect to be supplied, of some of those words, Secondly, or then, or after this. Others yet again say, that whereso­ever this word [...], first, is used it is al­wayes answered, though not with formall words, yet with the sence of the place, which is enough to make it an Ordinall.

I thanke my God] He called God, his God, because of that love wherewith God loved him, and because of the relation of that ser­vice, in which he stood to God. ver. 9.

But when he saith I thank my God; he speaks with a great deal of feeling of some favour and blessing which God hath shewed [Page 12] to him, even in that for which he gives thanks; and he accounted it even a favour and blessing to him, that the Romans had received the Faith after such a manner as they did, because he exceedingly desired, that they might believe.

Through Jesus Christ] As we pray unto God through Jesus Christ, for what we stand in need off (for what we receive, we receive for his sake) So we give thanks to God, for what we receive through him; for as he is the Purchaser of all our blessings; so is he our High Priest to offer up all our Oblations: He is therefore the Mediator of our Prayers, and the Mediator of our Thanksgivings, and they are all accep­ted through him and for him.

For you all] He puts no difference here betwixt High and Low, Rich and Poor.

That your Faith is spoken of throughout the whole World] i. e. That you so believe the Gospel, as that your Faith is spoken of throughout the whole world

He seemeth to put here the Consequent for the Antecedent, that is, the report of their Faith, for the Faith which was reported and spoken of.

Throughout the whole World] i. e. Through out all the Churches of Christ, which are throughout the whole World, so Some: yet we need not to restrain it to the Churches of Christ only; for being that the Romans were the most eminent people in all the world, their change of Religion and embracing of Christianity might be taken notice and spo­ken of, of all the strangers throughout the whole world (though they were not Chri­stians) which had occasion to come to Rome.

Note here that their is an Hyperbolicall Synechdoche in these words. The whole world; And it is an usuall thing to put some parts, especially the civilest parts of the World, for the whole world in generall, as Colos. 1.6

Ver. 9. For God is my witnesse whom I serve with my Spirit in the Gospel of his Son, that without ceasing I make mention of you al­wayes in my prayers] The Apostle would by this perswade the truth of what he said in the former verse, to wit, That he did thank God in their behalfe.

Because the Romans might not otherwise easily believe, that Paul should be so Zea­lous for them, whom he never saw in his life, and with whom he had no acquaintance at all; he that he Might make it the more credible, which he saith concerning them, confirmes it here with an Oath:

Whom I serve with my Spirit in the Go­spel of his Son] i. e. Whom I serve in the preaching and ministration of the Gospel of his Son, withall readiness, willingness, and sincerity of mind.

Paul addes this, that he might not be thought, to call God to witnesse what he said, rashly, irreligiously, and with the con­tempt of God: For this sheweth how high­ly he accounted of the Majesty and Honour of God, to say, that he served him with his spirit: And because he did so highly esteem of him, surely he would in no wayes disho­nour him, as he should do, if he should swear falsely by him.

With my spirit] That is (as we use to say) with my heart, which phrase speak­eth willingness, and readiness, and since­rity.

In the Gospel of his Son] This Gospel, Paul called the Gospel of God ver. 1. Because God was the Author of it: Here he calls it the Gospel of his Son, because it is concer­ning his Son Jesus Christ, ver. 3. And by this Gospel he meaneth the preaching there­of by a Metonimy.

Without ceasing I make mention of you al­wayes, in my prayer] He might make menti­on of them in his prayers, when he gave thanks for them, and he might make mention of them in his prayers, when he prayed for some blessing to be bestowed upon them; and both these wayes may he be understood here to make mention of them. In relation to what went before, he might be said to make mention of them, in that he gave thanks for them: In relation to what followed, he may be said to make mention of them, in that he prayed and made request for them. He might say that he made mention of them alwayes in his prayers without ceasing, be­cause he prayed often, and as often as he prayed he made mention of them. For (by an usual Hyperbole) we are said to do a thing alwayes and without ceasing, which we do often, and in which we are studious and sedulous: So Anna the Pro­phetesse is said not to have departed from the Temple, but to have served God with fasting and Prayers night and day, Luke 2.37. Whereas she was but frequent in the Temple, and frequent in prayers there. So it is said of the Disciples, that they were con­tinually in the Temple praising and blessing God Luke 24.53. Whereas they were not allwayes there, but onely so often as occasion offered.

[...]

Ver. 10. Making request, &c.] q. d. And I make not only mention of you in my prayers by thanksgiving, but by making re­quest also for you. By this he doth yet fur­ther insinuate himself into these Romans.

If by any means now at length, &c.] These words shew the ardent desire which Paul had to obtain, that which he speaks of, That is, To see these Romanes. But that particle, (If) doth withall signifie, that Paul was not certain, whether he should obtain what he prayed for, or no; and therefore he prayeth for it conditionally, If it stood with the glory and good will of God, to give him a prosperous journey to them.

By the will of Ood] [...], here ren­dred the will of God, signifieth sometimes the General Providence of God, disposing of our affairs; yet we may well think, that the Apostle did take his journeys from place to place, by the speciall instinct of God, espe­cially such journeys as this was

Ver. 11. For I long to see you, that I may impart, &c.] He shews the reason here, why he desired so much to see the Romans.

That I may impart unto you some spiritual gift] The end of Pauls desire to see them, was not to receive any worldly profit from them, though they were Citizens of a rich City, but that he might impart some gift to them, but a spiritual gift.

Some spiritual gift] Some interpret this, of such gifts as were wont to be given by the laying on of the hands of the Apostles, as the gift of tongues, and other such gifts as we read of, Acts 19.6. But others interpret it, of some such gifts as was Doctrine, and Revelation, and Interpretation, and Prophesie, &c. which built the hearers up, and establi­shed them in the faith. These he calls gifts, not in respect of his imparting them to the Romans, but in respect of his freely receiv­ing them from God: and therefore in this his expression, he useth a great deal of Mo­desty.

To the end that ye may be established] i. e. That ye may be confirmed, to wit, in the faith of that holy Gospel, and that holy Re­ligion which ye have received.

V. 12. That is, that I may be comforted toge­ther with you by the mutual faith both of you & me] Because it might seem somewhat dis­tasteful to the Romans, to say, that he desired to come to them, that they might be establi­shed: he doth here mitigate and mollifie his speech, and put it into more pleasing tearms, when he saith, That is, that I may be com­forted together with you by the mutual faith both of you and me.

That is, that I may be comforted together with you by the mutual faith both of you and me] q. d. That is, that we may be comforted both you and I, when we mutually see, you the stedfastness of my faith, and I the sted­fastness of yours.

It seemeth by these words, [that I may be comforted together with you] that Paul, and the Romans to whom he wrote, were both afflicted at this time: for, comfort is a medicine for the afflicted: and in respect of the Romans, this seemeth probable from what we read, chap. 8.17. And Paul might be afflicted for this; That he was afraid, least the Romans should fall from the faith, through that their affliction, And otherwise also.

Because it might seem somewhat distaste­ful to the Romans to say, that he desired to see them to the end that they might be establi­shed (for these words [That ye might be e­stablished] might offend some weak ones amongst them, who thought themselves strong and well grounded in the faith) he doth here (as I said) mitigate his speech, and change it into more pleasing tearms, when he saith That is, that I may be com­forted together with you, with the mutual faith both of you and me: for that which he saith here, is but that which he said before, only the tearms are more pleasing. He said before, That he desired to come to them, to the end that they might be established; and he faith the same now, when he saith, That he desired to see them, that he might be comforted together with them, by the mutual faith both of them and him.

Should they not be established in the faith, but be shaken and fall from it, they could neither receive comfort by Pauls faith (for to receive comfort by the faith of ano­ther, is proper only to them, which are themselves established and well rooted in the faith) nor could Paul receive comfort by their faith: Because they had had no faith for him to take comfort in: But if they were established in the faith as Paul was, they would take comfort in Pauls faith and Paul in theirs. That therefore which he said in the eleventh verse, is the same which he saith here, only the tearms (as I said) are more pleasing. For it is more pleasing for him to say, That he might be comforted in them, than to say, That they might be established; and it is yet more pleasing to say, That they [Page 14] might both be comforted by the mutual faith one of another; for by this Paul doth rank himself with them or them with himself.

That the faith of the faithful is a mutual comfort of one to another, we learn from the 1 Thes. 3.7. where Paul thus speaketh; Brethren, we are comforted over you, in all our affliction and distress, by your faith, The interpretation of these words, [...] may be good, as they are thus inter­preted, That I may be comforted together with you, by the mutual faith both of you and me. But it may seem better if they should be in­terpreted thus, That we may be comforted to­gether, (when I am with you, or among you) by the mutual faith both of you and of me, for [...] may by an [...] be put for, [...], when I am among you, See 1 Thes 1.5. where [...] may seem to be put for [...].

Ver. 13. Now I would not have you ignorant, Brethren, that oftentimes I purposed to come un­to you, &c.] The Apostle prevents an Objecti­on here; for because he had shewed, that he had a great desire to have come unto them, they might say; but Paul, if thou hadst so great a desire to come unto us, what was the reason thou didst not come all this while: To this he answereth in this verse, saying, Now I would not have you ignorant, Brethren, that oftentimes I purposed to come unto you, &c.

I would not have you ignorant, &c.] I would have you know.

Brethren] This was the common name and appellation of Christians to Christians, which was caused, first, in regard that they did acknowledge one and the same Father, even God; secondly, in regard of the strait tye and band of love which should be be­tween Christians, which should be even as great, as between Brethren.

But was let hitherto] The occasions (at least in part) which let him, he tells chap 15. v. 20, 22. but besides them, it might be that the settling of divers contentions and controversies (raised by Satan) might hin­der him, for he saith in the like case, That Satan hindred him, 1 Thes. 2.18.

That I might have some fruit among you also, even as among other Gentiles] That as by my preaching, other Gentiles have, some believed, some been confirmed in the faith, so it may be among you.

Object. But how could their faith, or their establishment in the faith, though they be­lieved, or were confirmed by his preaching, be fruit to him.

Answ. Their faith, and their establish­ment in the faith, would bring glory to God whom he loved, and whom he served in the Spirit: and a good Servant, counteth it gain and fruit to himself, when his Master gains or reaps fruit by his service.

Again, Faith bringeth Salvation to the Believer, and a true Minister of the Gospel, hath the fruit of joy, in the bringing of a soul to salvation, for he rejoyceth therein ex­ceedingly, Phil. 2.17.

Thirdly, he that bringeth a man to the faith, or confirmeth him in the saith, bringeth him to righteousness, or confirmeth him in righteousness: But, they that bring many to righteousness shall shine as the Stars, for ever and ever, Dan. 12.3.

Observe here, that as our Apostle used a great deal of Modesty, in that speech when he said, That I may impart unto you some spiritual gift, vers. 11. So he doth here, when he saith, That I may have some fruit among you also: for herein he speaks Me­taphorically of the Romans, as of Trees yield­ing goodly fruit: and of himself, as one that eats of the fruit of their yielding: and more blessed it is to give than to receive, Acts 20.35.

As among other Gentiles] i. e. Even as I have among other Nations.

Ver. 14. I am a debter both to the Greeks and to the Barbarians] i e. I am a debter to preach the Gospel: That is, I am bound to preach the Gospel (as a Debter is bound to his Creditor) to all Nations, whether Greeks or Barbarians, This Obligation was imposed upon Paul, both by the command of God, and by vertue of the Ministery to which he was called; by reason of which Paul said, that there was a necessity laid upon him of preach­ing the Gospel, 1 Cor. 9.16.

By what he saith here, he confirms yet further what he said of his desire of coming to them, v. 10. He sheweth also by this, that when he spoke of coming to them to esta­blish them, he spoke not of that which apper­tained not to him, but of that which highly concerned him: So that it was not out of vain-glory, that he did so much affect to come to them, but out of conscience, to dis­charge his duty.

To the Greeks and to the Barbarians] The Greeks were wont to distinguish all the Nations of the world into Greeks and Barba­rians, [Page 15] accounting all Barbarians, which were not of their own Nation: But Paul takes this distinction otherwise than the Greeks used to do; for by the Greeks he means (by a Synechdoche) all Civiller Na­tions, and by the Barbarians all Ruder kind of People. I say, by the Greeks he mean­eth all Civiller Nations, and so under that name includes the Romans also. For it is not likely, that he would account the Romans among Barbarians, writing to them as he doth. Therefore doth he put the Greeks for all Civiller Nations, because the Greeks were renowned for Wisdom now for a long time, among all Civiller Nations, and were, as it were, Masters of Wisdom to them all. Moreover, they stretched far and near, and their Language passed throughout all Civil­ler Nations, as the Latin now doth.

They were called [...], That is, Bar­barians at the first, which used an ill and un­pleasing kind of pronunciation of the Greek Tongue: A name made per Onomatopoeiam (as the Grammarians speak) That is, by imi­tation of that sound, which they which spoke so ill and unpleasingly, made or seemed to make in their pronunciation; And the Graecians, when they observed this illness or unpleasantness of pronunciation, in men of all other Languages, than their own, they called all men, differing in Language from themselves, in contempt [...], That is Barbarians.

At the first therefore this word was attri­buted only to some few, which used an ill and unpleasing kind of speech, or pronuncia­tion in the Greek Tongue. Then it came to be given to all men which were not Greeks. Neither did the use of the word stay here; but it did proceed further, to signifie men of rude and uncivil manners: So that at the length, they which were of rude and un­civil manners, were called [...], That is, Barbarians. And that not by reason of their Language, but of their manners.

Both to the wise and to the unwise] Some take this to be a repetition of the former Sentence, as though by the wise, that is, by those which are learned, the Apostle meant those which he called Greeks; and by the unwise, that is, by the Illiterate, he meant those which he called Barbarians: But o­thers had rather apply those words [to the Greeks and to the Barbarians] to the Nati­ons themselves in general: and these words [to the wise and to the unwise] to single per­sons of those Nations.

Here we may observe; That with God there is no respect of persons, who commands his Servants to preach the Gospel as well to Barbarians as to Greeks, and to the unwise as well as to the wise.

Ver. 15. So, as much, &c.] So, is put here for a note of Illation, and is as much as Therefore: For he doth inferr that which he saith here, from what he said im­mediately before: And Cicero himself doth sometimes use Ita, So, for Itaque, Therefore. See Rob. Stephani vocab. Ita.

As much as in me is] By this he would signifie, that he was ready and very willing to come to Rome, and to preach the Gospel there, but was hindered, as he said, verse 13.

I am ready to preach the Gospel to you that are at Rome also] Note, that there is an Emphasis in these words [to you that are at Rome also] and the sence of the words is this, q. d. I am ready to preach the Gospel, not only to Rude, Illiterate, and not-knowing men, which dwell in obscure parts of the world; but to you also, which dwell at Rome, the Mistress of the World, the Head of all Na­tions, the most Famous, Learned, and most Civil City of the Earth.

This he saith, least any one should think, that he could carry himself boldly in preach­ing the Gospel, among Ignorant, Illiterate, and Simple men, but should be ashamed to preach before Knowing, Learned, and Wise men, because of the foolishness thereof; for though that which is foolish might pass with ignorant and simple men, yet will it not pass with learned and wise men; and therefore many which are not ashamed to utter their follies to ignorant men, are asham'd to speak of them before learned men.

Ver. 16. For I am not ashamed of the Go­spel of Christ] q. d. For though the Greeks, accounted the Gospel of Christ foolishness, yet I am not ashamed of it. That the Greeks accounted of the Gospel of Christ as foolish­ness, see 1 Cor 1.23. which they did be­cause the chief subject thereof was a Cruci­fied Man.

Note, that when he saith, I am not asham­ed, it is to be understood, that he was not only not ashamed of the Gospel, but did glo­ry in it. For he useth a [...] here, of which see verse 28.

The Gospel of Christ] Why the Gospel is called the Gospel of Christ, see verse 9.

He called this Gospel the Gospel of God, vers. 1. But the reason why he rather calls it the [Page 16] Gospel of Christ here, than the Gospel of God is, Because the Gospel was despised among the wise men of the world, (because it con­cerned Christ, who was crucified) and was therefore accounted a foolish thing: The A­postle therefore to shew, that he was not ashamed of the Gospel, though it concerned Christ, calleth it here the Gospel of Christ. So he saith, 1 Cor. 1.22. the Jews require a sign, and the Greeks seek after wisdom; But we preach Christ crucified, unto the Jews a stumbling block, and to the Greeks foolish­ness.

Note, that the Gospel here, is taken for the preaching of the Gospel, as v. 1. and 9. q. d. I am not ashamed to preach the Gospel of Christ.

For it is the power of God unto Salvation, to every one that believeth] i. e. For the Go­spel (which is preached by the Servants of God) is a powerful instrument for the Sal­vation of such as believe: And they which believe do attain to Salvation by the Gospel. The Gospel is called the Power of God, not because there is any natural or physical power in the words of the Gospel: But be­cause God sheweth his power in those that believe the Gospel, in saving them; that is, in delivering them from all evil both of Sin and Punishment, and in bringing them at last to everlasting joy and happiness.

And well may this be called the Power of God, for what created power can save us from our sins? who hath power enough to deliver us out of the Claws of the Devil, to whom we were captive at his will? 2 Tim. 2.26. who hath power to keep us safe from him that goeth about a roaring Lion, seek­ing whom he way devour? who hath power to free us from the miseries of this mortall body? who can raise us up from the dead, after death? who hath power to change these vile bodies of ours into glorious bodies, and this corruptible of ours into incor­ruptible? who hath power to carry us up into heaven, there to enjoy bliss for ever­more, but God? who is Omnipotent, and able to subdue all things to himself, and to do whatsoever he pleaseth in Heaven and in Earth.

The Gospel therefore is called the Power of God, Metonymically, that is to say, be­cause the power of God is so joyned with it, as that God will so shew his power in saving them that believe it, as that he will bring them to everlasting Salvation.

They therefore, which interpret the pow­er of God to Salvation, of a powerful instru­ment to save men, must not take it for a Physical instrument, but for a Moral in­strument (as I may so call it) that is, for such a thing with which God will so go along with his power, as that he will save them, which believe the Gospel, even because they believe it.

We know that the Power of God did go along in the Primitive times with the preaching of the Gospel, in that God did bear the preachers of it witness, both with Signs and Wonders, and with divers Mira­cles, and gifts of the Holy-ghost, according to his own will, Heb. 2.4. But this is not the power here spoken of; (but that which we have already mentioned) for signs are not for those which believe, but for those, which believe not, 1 Cor. 14.22. but the Power of God in this place, is for them which believe.

Ʋnto Salvation] [...], i. e. For Salvation, or for this end, that it may bring men unto Salvation.

[...], is here a Note of the final cause, or of the end,

The Schools use to distinguish of a double Salvation, the one Inchoate, the other Consummate: Salvation Inchoate, consisteth in Remission of sins, or Justification, &c. and may be had in this life; In this sence the Apostle saith, By Grace ye are saved through faith, Ephes. 2.8. And again, Not by works of Righteousness which we have done, but ac­cording to his mercy he saved us, Titus 3.5. But Salvation Consummate is only to be had in the life to come, and consists in Eternal life. Now some understand this place only of Salvation Inchoate, not Consummate: But it is better to take it for our full and whole Salvation.

To every one that believeth] i e. To every one that believeth the Gospel. As a Medicine doth not profit how good soever it be except it be taken down: So doth not the Gospel profit (though it be the Power of God unto Salvation) except it be believed and em­braced.

To the Jew first and also to the Greek] i. e. To the Jew first, and then to the Greek.

And also, is put here for Then, or After­wards. The like manner of speech we read the 2 Cor. 8.5. They first gave their own selves to the Lord and unto us; i. e. They did first give themselves to the Lord, and then to us his Ministers.

Note, that by the Greek is here meant all [Page 17] the Gentiles, per Synedochen Species; and to is the Greek to be taken, so often as he is op­posed to the Jew, and therefore is the Greek put for all the Gentiles, the rather than any other Nation, because the Greek tongue was at this time, from the time of Alexander the Great, most generally used amongst all Na­tions; as also because the Greeks were now of a long time more known to the Jews, than any other People were; by the Jew there­fore and the Greek, all the People of the World are here meant.

There is a Praerogative here given to the Jew above the Gentile: which Praerogative consisteth in this, that the Gospel was prea­ched, and to be preached to the Jew, be­fore it was preached, or to be preached to the Gentile, Acts 13.46. And in that, that the Go­spel did appertain to the Jew, which believ­ed, more peculiarly than it did to the Gentile: by reason of particular promises thereof made to them. But it doth not consist in this, that the believing Jew did or should obtain more exuberance of grace or greater salvati­on, than the believing Gentile should.

Ver. 17. For therein is the Righteousness of God revealed] For therein is Justificati­on, effectually revealed, and thereby per­formed and wrought.

That which is here rendred Righteousness, is in the Greek [...], which cometh from the verb [...], justificare, to justifie, So that Righteousness may be, and is to be taken here for justification; and justi­fication signifieth with our Apostle remission of sins, or absolution from sins, and it is a tearm borrowed from the Law courts, and is opposed to condemnation.

That which is called Righteousness, or Justification is also called Redemption, Chap. 3.24. Ephes. 1.7. &c. And it is called Sal­vation, Math. 1.21, &c. And both by a metaphor taken from Prisoners, or Cap­tives, or Slaves, which were under hard imprisonment or bondage or slavery, and were as men appointed unto death, but are delivered and redeemed with a price, or sav­ed by might out of that miserable conditi­on: and a condition no better than theirs, were we in, while we were under sin: So that the Remission of our sins may be called as Righteousness, or justification, so Redem­tion and Salvation too.

And note now, that Salvation and Righ­teousness are often put for one, and the same thing, as Psal. 98.2. The Lord hath made known his Salvation, his Righteous­ness hath he openly shewed in the sight of the Heathen, and Isaiah 56.1. My Salva­tion, is near to come, and my Righteousness to be revealed. And Isaih 61.10. He hath clothed me with the garments of Salvation: He hath covered me with the robe of Righte­ousness: which, I observe, that it might seem strange to none, that besides the de­rivation of the Greek word Righteousness should be put or taken for justification or redemption and Salvation from sins.

The Righteousness of God] He calls it the Righteousness of God, because God is the Author of it, and because we are thereby justified before God.

Revealed] The Righteousness of God, is not only revealed or manifested in the Go­spel, but it is exhibited also and wrought by the Gospel: so that by these words [For there­in is the Righteousness of God revealed] We must understand effectuall Revelation, and that justification is not onely manifested in the Gospel, but also that it is exhibited and wrought thereby, by an Hebrew Syllepsis. For the Hebrewes do oftentimes with the Antecedent Sylleptically understand the con­sequent also.

Note that the Apostle doth go about here to prove that, which he said before in the 16. verse, To wit, That the Gospel is the power of God to Salvation to every one that be­lieveth: But he proveth it by parts: For whereas Salvation compleat consisteth of two parts, justification, and glorification: He proves it of justification here in this verse, and of glorification, Chap. 5. Where he saith that being justified by Faith we rejoyce in the hope of the glory of God, which hope maketh not ashamed, &c.

From Faith] Repeat those words, the Righteousness of God, here, q. d. I say, the Righteousness of God, which is (not from or by works, but) from or by Faith: Or refer these words from Faith: To those, the Righteousness of God, that the Sentence may run thus, therein the Righteousness of God, which is from Faith is revealed.

The words in the Originall are [...]; and [...] signifieth here the instrumental cause, as some call it, Or, the Condition required in him, that would be justified: As others, which they so call, because Faith is a condi­tion required on our part, in that new Co­venant, which it pleased God to make with us, for justification.

Now that we may understand, what that Faith is, which is here required and men­tioned [Page 18] as a cause or condition of our Justifi­cation. I say, that the faith here required is an explicite and firm assent to the Gospel of God, or at least to so much thereof, as con­taineth the New Covenant, and all the Es­sential Parts thereof, which it pleased God through Christ to make with man in his Misery for his Salvation, and to reveale, in the Gospel an assent so firm, so strong and arising so high, as that it doth immediately and infallibly set the Believer on work (as he hath opportunity) to do those things, which God requireth on mans part to be done in that Covenant He that hath such a faith cannot but trust in God, nor can he be without repentance.

Whosoever hath such a faith, as this, and thus believeth, I doubt not, (from this and other the like places) but that he hath a justifying Faith, and that by reason of this his Faith, God will deal with him as with a Just and Righteous Man, and as though he had never transgressed the Law of God.

But I dare not call that a Justifying Faith, which cometh not up to this.

There be many which read Histories, and give credit to the Histories which they read, yet they only read them because they are delighted with them, and with the various passages and accidents therein contained, without any regard of imitating them, or putting what they read in practice: If any one should so read or hear the Gospel, he may be said so have an Historical Faith, but a Justifying Faith he hath not.

For good works, can no more be separated from a true justifying faith, than light can from the Sun, or heat can from the fire. For faith without works is dead, James 2.20. And was not Abraham our Father justified by works? saith Saint James, James 2.20. That is, was not Abraham our Father ju­stified by faith, such a faith as produceth works? For Saint James puts works there by a Metonymie of the effect, for a faith, which produceth works.

Object. But you will say, There is a great deal of strength required to such a faith as this, but God accepteth even of a weak faith.

Answ. To this I answer, That faith may be considered two manner of wayes; First, in Genere Entis; Secondly, in Genere Mo­rum, as I may so speak In Genere Entis, that is, a true faith, which assenteth to the word of God as to that which is Truth: In Genere Morum, that, and that onely is a true faith, which so assenteth to the word of God, as that it setteth the believer infal­libly on good works, as he hath strength and opportunity to do them. The former faith God accepteth not of, be it what it will be, and as strong as may be, while it is only faith in Genere Entis, But as for the latter, that faith which is true faith in Genere Morum, God accepteth of, though it be never so weak, being sin­cere.

From faith to faith] i. e. From a faith which ought not to stand at a stay, but to go on from a lesser to a greater faith: So some, which referr the words [to faith] to the words immediately going before them, viz. from faith.

But I think the words [To faith] may be better referred to the word [revealed] than to the words immediately going before them. As if he should say, Therein is the Righteousness of God revealed, a Righteousness which is of faith; And it is revealed for this end, that men may believe, or yield their faith to that which is revealed.

The last words in the Greek are [...], which I conceive to be the same for sence with [...], verse 5. which is there rendered, for Obedience to the faith; And [...], chap. 16. vers. 26. which is there rendered, for the Obedience of faith; In both which places, the end is set down, why the Mistery of the Gospel is revealed, which is, that it might be believed and re­ceived by faith: And as there, so here, the end may be set down, why the Righteous­ness of God is revealed in the Gospel, which is [...] for faith, That is, for this end, that it may gain faith, and be believed of the Sons of Men.

Note therefore, that the Praeposition ( [...]) (which is here) may be rendred [For] and be a sign of the Final cause, as it is verse 5. of this Chapter, and Chap. 16. v. 26.

Now, if Justification by faith be revealed for faith, That is, That men may believe. Then ought the Apostle to preach the Go­spel, wherein this Justification is re­vealed, For how shall they believe, except they hear, and how shall they hear with­out a Preacher, chap. 10.14. By this there­fore may the Apostle also intimate, that he is a debter, and ready to preach the Gospel to the Romans also.

Justification by faith, was the great Con­troversie at this time between Paul and the Jews, and this is that which is the main drift [Page 19] of this Epistle to shew that justification is by Faith: and this he now falleth upon as his chief businesse, though he seemeth to speak of it only occasionally. For the Apo­stle is wont by occasion of other matters, which he affirmeth and would prove, to slip, as it were to his main purpose, so he doth Gal. 2.16. And in other places as well as here.

As it is written] To wit, Habakkuk 2.4.

The Just shall live by Faith] i. e. The Just-man shall be justified (not by his works, though he be called just) but by Faith: Or thus, he that shall be justified shall be justified by Faith.

The Apostle proveth here by the Testi­mony of the Prophet Habakkuk, that the Righteousnesse of God is by Faith. But note, that these words as they lie in the Prophet (as many words and passages in the old Te­stament do) carry a twofold sence with them; A Literal, and a mysticall: In their literal sence, they relate to the Jewes which were in Captivitie to the Babilonians: In their mystical sence they relate to men as they are under sin, and guilty of the punishments due to sin, to wit, death, &c. And therefore have these words this double relation, because the things thereby signified are, One the Type of the Other: the former of the latter: The Captivity of the Jews under the Babyloni­ans, of the Captivity of Man, under Sin and Death, and him which hath the pow­er of death, the Devil. For it is very well known, that the Captivity of the Jews un­der the Babilonians, was a Type of the Cap­tivity of Man, under Sin and Death, and him, which hath the power of Death the De­vil. And that the messages, and good news, which God sent by his Prophets of the de­livery of the Jewes, out of the Babylonian Captivity, was a Type of the Gospel and good newes of Mans salvation out of his spi­rituall captivity, which was preached by Christ and his Apostles; and that Cyrus, whom God had used as an Instrument to de­liver the Jews from the Babylonians was a Type of Christ by whom Man is delivered from Sin, and Death, and the Devil: And when one of these is prophesied of in the Letter, the other is prophesied of in the Mysterie: Yea, and while things of this nature are thus prophesied of, the Holy Ghost doth oftentimes so order and guide the Penman of his Prophesies, that some pas­sages will [...] & in word agree, aswell to the one, as to the other, aswel to the Type, as to the Antitype, of which, this parcell of Scripture written by the Prophet Habakkuk is one.

According to the literal sence therefore, these words, as they lie in the Prophet Ha­bakkuk may be thus expounded; They which are just, among the Babilonian Cap­tives, though they are under them, from whom they may fear death through hard usage, yea to be put to death by reason of their power, being Conquerors, yet if they believe the mes­sage and good newes of their deliverance by Cyrus, out of their captivity, which I shall send them by my Prophets. They shall be delivered from their Captivity and shall not die under the hands of the Babylonians, but live and live a joyfull life.

According to the Mystical sence, which is the sence in which our Apostle takes the words here, we may interpret these words thus;

The Just (which believe the Gospel) shall be justified from their sins by their Faith.

The Just] According to the frequent use of Holy Scripture, he is called a just or Righteous Man, [who is a man of a good and honest mind and desireth to walk uprightly though he slips yea falls often; such a man as this is, is ready to receive the message of God, whensoever it pleaseth God to send it: and doth verily believe it, when it is sent:

Again if we look into the place of Habak­kuk beforementioned, to wit, Habakkuk 2.4. we shall find, that our just Man there is op­posed to him, whose soul is lifted up, that is, to a proud man; and so may be taken for the humble minded man, such an one as trusteth not in himself, nor boasteth of his own worth. And who is more likely to be a Believer, than He? for Pride is the greatest keeper out of Faith, as can be; For how can ye believe, which seek honour one of a­nother, saith our Saviour to the Jewes, John 5.24.

But besides this the Just may be taken for him which it justified, and so may it be ta­ken here, when we expound the words in the mystical sence, q. d. He that shall be justi ed, shall be justified by his Faith.

Shall live] This is, as if he should say in our Saviours words, He shall not come into condemnation, but is passed from death to life, John 5.24. That is, he shall be justi­fied, that is, he shall be absolved of his sins, he shall not be condemned for them, though [Page 20] he hath deserved death by them.

A man that is arraigned and tried for his life, upon some Criminal or Capital matter; If he be condemned, he is put to death: but if he be justified or absolved he liveth. To live therefore, may be put here, Per Me­tonymiam Consequentis, for to be justified.

That which Saint Paul drives at, and for which he produceth the Testimony of the Prophet, Habakkuk, is, (as I said) to prove that righteousness is of faith: or (which is the same) that he that believeth is accepted of God and freed from sin, and death, which is the penalty of sin, (not for his works sake, but) for his faith. And to expresse this freedom, the Scripture, calls it sometimes by the name of Salvation and Re­demption, (which are words borrowed from Captives, which are saved or redeemed, whereas, by their condition, they were as men appointed unto death.) Sometimes again (and that is the tearm most frequently used in this Epistle) by the name of Justi­fication, which is a name or word borrowed from men (as I said immediately before) accused of some Capital matter in a Court of Justice, where the Person accused, is acquitted or absolved, of the crimes laid a­gainst him, and so justified by the Judge and freed from the Censure of the Law, viz. Death.

The words of the Prophet Habakkuk, as they are here alledged by our Apostle, may in their Mystical sence, be interpreted, ei­ther in allusion to the Salvation or Redem­ption of Captives, or in allusion to the Ac­quitting, Absolving, or Justification of a man, accused in a Court of Justice, of some Capital crime. And after which of these ways the Reader will interpret them, I leave to his choice; for the issue of both, is Life.

By faith] i. e By reason of his faith, or if he believe the Gospel.

For the wrath of God is revealed from Heaven, against all ungodliness and un­righteousness of men] The Apostle prevent­ed an objection here. For whereas he said, that the Righteousness of God is revealed in the Gospel from faith: And again, it is written The just shall live by faith, signifying there­by, that the way of obtaining Justification is by faith. A man may object and say, But why, Paul, dost thou say, that the way of obtaining justification is by faith, and not by works rather, seeing that the Law saith, that the man that doth the things of the Law, shall live by them? To this the Apostle here answers, q. d. I therefore said not, that the way of obtaining justification is by works: because no man can be justified by works: for the wrath of God is revealed against all the ungodliness and unrighteousnes of men, &c.

Where note, that the Apostle by this his answer, to this objection, cometh to treat of one main Subject of this his Epistle, to wit, that justification is not by works: A way which he often useth, in teaching what he hath to teach. And by proving that justification is not by works, he doth by consequence confirm his former Thesis, viz. that justification is by faith, by destroying that, which was most opposed against it, which was, justification by works.

Note here, that he which looks for righte­ousness from his works, must so perform the works of the Law, as the Law requireth; and therefore, he must so perform them, as that he breaks not the least commandment, at any time. For cursed is every one, that con­tinueth not in all things which are written in the Book of the Law to do them, Deut 27 26. Galat. 3.10. Now then, if a man hath sin­ed, but in one sin at any time, he cannot be justified by the Law or by Works: For the man that is justified is blessed, Rom. 4. v. 6, 7. But he that hath sinned, though but in one sin, and that but once, is cursed, untill he cometh to be justified by Faith.

The wrath of God is revealed from heaven] Referr those words [from heaven] to these [the wrath of God] q. d. The wrath of God, which is from heaven, is revealed a­gainst all ungodliness, &c.

By saying, that the wrath of God is from heaven, he sheweth the heaviness and grie­vousness of this wrath; for if this wrath is from heaven, it is greater than that which can come out from man.

Note, that the word (Revealed) signifi­eth that which is made manifest by its effects, as well as that which is made manifest by words: And both these wayes is the wrath of God revealed against all unrighteousness and ungodliness of men: for it is made manifest by the punishments which God inflicteth upon sinners, some of which we read of in this Chapter, vers. 24, 26, 28, &c. And it is made manifest also by the word of God; for God hath often in his word, and by his word, threatned all manner of sinners with judgment, which judgment he will be sure to execute upon them, if not before, yet at the last day, 2 Thes. 1.8, &c.

Against all ungodliness and unrighteous­ness of Men] Note that the word ungodli­ness is to be taken here, for those sins which are committed immediately against God: And unrighteousness for those sins which are commited immediately against our Neighbour and when he saith al ungodliness and unrigh­teousness of Men; he signifies that the un­godliness and unrighteousness of Men was manifold by reason of their manifold sins.

Of Men] He speaks indefinitely, and therefore he is to be understood, as if he spoke of all Men: or else we must say, that there is an Hypallage here, and that the Apostle saith against all the ungodliness and unrighteousness of Men; For against the ungodliness and unrighteousness of all Men.

Note, that out of this Generality of Men, they are to be excepted who believe: for though no other are to be excepted, yet they are to be excepted; as appeareth, as in general, by the main Scope of the Apo­stle here, so in particular by Chap. 5, ver. 1. &c. And by the words immediately fol­lowing, for they which truly believe hold not the truth in unrighteousness.

Who hold the truth in unrighteousness] By Truth, I understand here, the truth, or true knowledge, which these men had of godliness, and of righteousness, and by un­righteousness, I understand both the ungodli­ness and unrighteousness, which he spoke of before; and therefore unrighteousness is to be taken in a larger signification here, than it was immediately before.

They are said to hold the truth in unrigh­teousness, who have the true knowledge of Godliness and righteousness, but by their ungodliness and unrighteousness, do so keep in this knowledge and so imprison it (as it were) as that it cannot go out into act, or shew it self, or any more be seen, than a Prisoner can go out or be seen, or shew himself to those which are without, when he is kept in, and imprisoned in some dark prison or dungeon.

Knowledge of things to be done cannot be made manifest, but by our Actions, which are the fruits thereof: Therefore evill actions do not manifest but obscure and hide, as in a Prison, such a Knowledge.

Note, that when he saith, who hold the truth in unrighteousness, he doth not intend to exempt any man (except Believers) from what he said, as though there were some others who believed not, and yet held not the Truth in unrighteousness: But he doth it, either to declare the common condition of all men, that they are such as hold the truth in unrighteousness: Or else to give a reason, why the wrath of God was revealed against all ungodliness and unrighteousness of men, which was because they held the truth in un­righteousness. For the Pronoune, which is sometime put [...], or as a sign of the cause.

Ver. 19. For that which may be known of God is manifest in them] Between this and the foregoing verse understand these, or the like words: For even the Gentiles have the truth of righteousness, q d. For even the Gentiles have the truth of righteous­ness, for that which may be known of God is manifest in them.

Where note, that the Apostle prevents an Objestion here. For whereas he said in the foregoing verse generally of all men (except Believers) to this purpose, viz. That they held the Truth, to wit, of Godliness and righteousnesse, in ungodliness and unrigh­teousness. A man might object and say; But how can the Gentiles hold the Truth of Godliness in ungodliness; or of Righteousness in unrighteousnesse, whereas the Gen­tiles had not the truth either of godliness or of righteousness; for they had not the Law to teach them these Truths as the Jews had: To this whole Objections the Apostle here answers by Parts: And first to that Part of it, which concerneth the truth or true know­ledge of righteousness, he answereth in this verse: And Secondly, to that part of it, which concerns the Truth or true know­ledge of godliness, he answereth in the verses following.

That which may be known of God] The Greek is [...], by which, as I conceive is meant, either the Law of Na­ture, or that which is commanded by the Law of Nature, in order to our Neigh­bour.

The verb [...], among other things signifieth statuere, constituere, decernere; to ordain, constitute, decree. Hence [...], which is derived from thence, may signifie that which is commanded or appointed and or­dered by any ordinance, Constitution, and De­cree, yea it may signifie any Ordinance, Sta­tute, Constitution, or Decree it self: and be­ing that our Duty to our Neighbour is commanded, and appointed, and ordered by the Ordnance, Statute, Constitution, [Page 22] or Decree of God. The Ordinance, Sta­tute Constitution, or Decree of God con­cerning that may be called [...], in this place.

Again there are certain [...], or Common notions, and principles, concerning the duty of Man towards his Neighbour, which are easie to be known, and are uni­versally known among all Nations. These [...], or Common notions, and princi­ples, because they are easie to be known, and are so universally known among all Nati­ons, he may call [...], and (collectivè) [...], that is, those things, which are easie to be known, and are universally known deriving the word [...] from [...], as it signifieth to know.

If we look upon the word [...] in its own nature, whether we take it, for that which is known, or whether we take it for a Law or Statute, it may extend farther, than to those things which concern our Neighbour; but by a Synecdoche integri or Generis it may be restrained to those things only, which concern him; as the word [...], the Law, though in its own nature it compre­hends whatsoever God commanded, yet it is restrained sometimes to the duties of the second Table: As Rom. 13.8. Galat. 5.14.

Of God] [...], I take this Genitive case here to be, not Genitivus objecti or subjecti, but efficientis: and to signifie that God was or is (not the object either totall or partial of this [...]) but the Author and Com­mander thereof, and Imprinter thereof in the hearts of men.

Is manifest in them] i. e. Is manifest in their hearts, and in their consciences: See Chap. 2. ver. 14, 15.

For God hath shewed it unto them] God shewed it unto them, by that Light of Na­ture, which he set up in their breasts: or by imprinting it in their hearts.

Whereas the Apostle had taught in the foregoing verse, that all men had sinned, he goes about here to make that his Asser­tion good, both of Jews and Gentiles by a Partition: and he makes it good, as concer­ning the Gentiles, in this Chapter: and as concerning the Jews in the two next Chap­ters following, And though this is a main intent of his, yet he slippes to it as if it were a thing accidentall or by the bie.

Ver. 20. For the invisible things of him, &c.] For may be taken here for And: Otherwise between this & the former verse understand these or the like words [And even the Gen­tiles have the truth of godliness too, as well as they have of righteousness: q. d. And even the Gentiles have the truth of godliness too, as well as they have of Righteousness: For the invisible things of him (that is of God) from the creation of the World are clearly seen, &c.

The Apostle answers here the second part of the Objection which I mentioned, ver. 19.

For the invisible things of him from the Creation of the World are clearly seen] i. e. For the Invisible things of him are and have been clearly seen from the very time that God first created the world.

By the Invisible things of God, are here meant the Eternall Power and God-head of God, as the Apostle explaineth himself. And these are called the invisible things of God, because they are not to be seen by bodily eyes and as they are in themselves, though they may be seen by the understanding, and ga­thered from the works, which God hath made

From the Creation of the World] This is that which he saith, in other tearmes: Heb. 4.3. from the Foundation of the World: That is, from the time that the World was first created, and the foundations thereof laid.

Are clearly seen] i. e. Are and have been clearly seen and understood, by the eye of Reason, which is the eye of the Soul: The verb here is of the Present tense, but inclu­deth the Praeterfect tense also by a Syllepsis.

Note here, that the Hebrews love to ex­presse, both the outward, and inward Per­ceptions, and apprehensions of the Soul, by the name of Seeing.

Being understood by the things that are made) Here he sheweth how the invisible things of God are clearly seen or understood They are seen or understood by the things that are made: for as the Psalmist speaks: The heavens declare the glory of God and the Firmament sheweth his handy work &c. Psal. 19. ver. 1.2. &c. Read Wisdom Chap 13. which may serve as a Commentary upon this Place.

Even his eternal Power and Godhead] By Power here understand the Power of strength as I may call it not the Power of Rule and Dominion. For that is included in the next words, God-head.

The Power, that is, the Strength and A­bility of him who made the world and pre­serveth it in its being, and must heeds be ex­ceeding great, and surpassing the power of All, but of him, who is God: For who is able to make so huge a Fabrique as the [Page 23] world is, and the variety of Natures therein contained; and to preserve them in their Being, ever since they were made; but he who is of himself, of a vast Power, yea a Power infinite? And who is of such a Power, but God only.

When therefore we consider, the huge Fabrique of the world, and the preservati­on thereof in its Being: We cannot but conclude from thence, that he which made it was of a vast Power, yea a Power infinite. And whereas there is no such Power compe­tible to any but to God, we conclude from thence, that he that made the world was a God, and that this God, sheweth himself to be of exceeding Power, by the world which he made, and preserveth.

Yea, because he so preserveth the world and sustaineth it, as that there is no decay therein (if we look not to the Individua, but to the Species therein contained) and no­thing to hinder the Perpetuity thereof, but his own Will, we may infer from that also, That this Power of God shall have no end, and therefore is Eternal.

The first thing that offers it self to our Understanding, when we contemplate the world, and the variety of Natures therein contained, is the Power of him that made them. And from the Power of him that made the world, and all the things therein contained, we come to gather the God-head of him that made them all, or this that he is God: Because the Power of him, which made the world is such, as that it is competible to no other, than to God: And hence it is, that the Power of God, is here put before his God-head: Though his God-head be in Nature, (as we weak men use to speak) before his Power, if at least the word [...] signifieth his God-head here.

But when we consider not only the huge Fabrique of the world, but also how wisely and orderly all things are governed therein, which without a Governour, would quickly come to confusion, as a Ship without a Pilot: And when we see how all things are provid­ed for; and how all things are ordered to the good and benefit of the Creature, as every one is by Nature capable of it, (of which they are most capable, which are en­dued with Reason, as Man is) We gather from thence, the Rule and Dominion of God over all things, as over the works of his own hands, and that the exercise of his Rule and Dominion is Fatherly, by which he doth not only Rule and Govern, but Provide also, and look to, and care for all things, which he hath made, after a Fatherly manner.

And therefore note, that if by the word [...], the God-head, be here meant, yet the God-head alone, must not be here­by signified, but this his Fatherly Rule and Dominion also; together with his Provi­dence and Care for, and over all his Crea­tures, and man especially.

For that the word [...] God-head, as it is here taken, speaks benefit to the Creature, and to man especially, is to be gathered from thence, that the Heathen are said to be without excuse, for that they were not thank­ful, v. 21. And had they not received bene­fits at the hands of God, which deserved thanks, they had not been thus spoken of, for unthankfulness.

When one man is exceeding beneficial to another; a greater especially to a lesser; he is said to be to him a God: for Homo homi­ni Deus, saith the Proverb: And thus is gooodness and bounty, included in the word God-head here, as it is in the word Deus, God in the Proverb there. Yea, as [...], 2 Pet. 1.4. signifieth not the Essence or Existence of God, but his Proprieties, and especially that of his Goodness: So say some doth the word [...] signifie here, not the Essence or Existence of God, but his Bounty and Goodness.

Not only the word Maximus but Optimus too is attributed to God, even by the Hea­then: For they often say, Deus Optimus Maximus; and therefore are they inexcus­able if they are unthankefull to him for his goodness.

If the Gentiles could come to know the Power and God-head, that is, the goodness of God, by the things which he hath made, they must needs come to know this, that God was to be worshipped, and that honour, and glory, and power, and thanksgiving were to be given to Him.

When therefore they worshipped Him not, but worshipped Idols, they held the truth of godliness in ungodliness.

So that they are without excuse] In what they were without excuse, he sheweth in the next words.

Ver. 21. Because that when they knew God] Supple, By the things that he had made.

The knowledge of God, is to be taken here, not only for the knowledge of his Existency or that, that he was God, but also, (and that chiefly) for the knowledge of that, that he [Page 24] was a Powerful God, King of all the world, and Good and Merciful to all his works, &c.

They did not glorifie him as God] i. e. They did not glorifie him, being God.

These words [as God] seem not so to be added, as to signifie that the Gentiles did glorifie God, but not in that manner, as they ought to glorifie him (though the words may sometimes so signifie in themselves) But, that they did not glorifie him at all: For we seldom, if ever read that the Hea­then worshipped the true God, but some false and feigned Deity, instead of God: And the Apostle accuseth them here, because they changed the glory of the incorruptible God, in to an Image, made like to corruptible Man, and to Birds, and four-footed Beasts, and Creeping things. v. 23. Omnia colit Huma­nus error praeter ipsum omnium Creatorem, Tertull. De Pololatria, cap 4.

They did not glorifie him] To glorifie, when it is spoken of God Passively, or, as of the object of our glory, it doth properly signi­fie the Celebration or Praising of his holy Name, which is performed by words, as when we speak good of his Power, and Wise­dom, and Goodness, and Dominion, and the like: But in this place it is a word of a larger Extent, and includes other kinds of honour and worship also, which consisteth, either in the inward reverence of the Soul towards God, or in outward signs of the Body, testi­fying that inward reverence of the Soul; or both.

As God] This Particle [As] in Greek ( [...]) though it be oftentimes used as a Note of Similitude, yet sometimes it is taken as a Note of Identity, or is at least redundant as, John 1.14. And as the like word [...], even as, is taken, or is redundant, 2 Cor. 3.18. And the Apostle had rather say, They glorified him not as God, or being God, That is, They glorified not God, than say, They glorified not him, because there is a greater Emphasis, in these words, They glorified him not as God, or being God, that is, They glorified not God, than there is in these, They glorified not him.

Note here, That they which did actually know, what might be known of God, by the things which are made, were only the Philo­sophers and Learned men, and their Disciples; and such onely doth the Apostle seem to speak of here, in direct tearms, as may ap­pear by divers circumstances, occurring be­tween this and the end of the Chapter; but what they only knew, others also might have actually known, as well as they, if they would, for they had the same means and the same Book to read God and his At­tributes in, to wit, the Book of the Creature; if therefore other men knew not, what might be known of God from hence, it was their own fault, and is to be imputed to their own Supine negligence and gross affected igno­rance, which shall never wholly excuse them for not glorifying God, as they ought to glo­rifie him.

Neither were thankful] This is one Spe­cies or kind of glorifying God, to wit, to be thankeful to him, for the benefits which we receive of him, as will appear, Psalm 50.15. And this the Apostle mentioneth in particu­lar, because the Heathen most neglected it: And yet they could not be ignorant, but that it was due to God, because they knew, that all good things which they received, were from God, as being Maker, Governor, and Disposer of all things.

Tanksgiving is but a part or species of glorifying God, yet doth the Apostle men­tion it here after glorifying God, which is as the Genus of this Species. But this is not in­congruous, yea, it is a point of Rhetorique to mention a particular sometimes after a general, or a species after its genus, when there is reason for taking special Notice of the Species.

But became vain in their imaginations] Note, that that which answereth by way of opposition, to that which went immediate­ly before; namely to that, They glorified him not as God, is that, which foloweth in the 23. verse, to wit, But they changed the glory of the incorruptible God, into an Image, made like to corruptible man, &c. But now because it is so foolish a thing for a man to change the glory of the incorruptible God, into an Image made like unto corruptible Man, the Apostle to proclaim their folly, doth usher in those their doings, with these words; But became vain in their imagina­tions: and their foolish hearts were darkned, professing themselves to be wise, they became fools.

But became vain in their imaginations]

i. e. But they did imagine vain and foolish things: Or conceived vain and foolish thoughts in their minds.

Their thoughts and imaginations were vain and foolish, in that they thought, that the Image and Similitude of bodily things, ought to be worshipped as God, neglect­ing [Page 25] in the mean time, the thoughts of God himself.

Note, that the word Imaginations, is in the Original, [...]; And [...] sig­nifieth not a simple imagination or thought, but the thought or imagination of a man, which reasoneth or argueth a matter with himself, or some other, and passeth his judg­ment thereupon.

And their foolish heart was darkned] Their heart was darkned, by drawing a Curtain, as it were, of darkness and ignorance between them, and the knowledge, which they had of God, by the things which he made, through their own vain imaginations: For by these their imaginations, they came to be so blind, as not to see that God was to be glorified; but that the glory was to be given to Stocks, or worse than Stocks.

Their foolish heart] The Heart is taken though figuratively, yet frequently in the Scripture, for the Ʋnderstanding, and fre­quently again for the Will of man: For the Will, so often as it is called a Right heart, an Evil heart, a Soft heart, an Hard heart, an Ʋnclean heart, &c. And for the Ʋnder­standing and Mind, so often as it is called a Wise and Ʋnderstanding heart, a Foolish heart, a Blind heart, &c. Here therefore, the heart is taken for the Mind or Ʋnder­standing.

Ver. 22. Professing themselves to be wise they became fools] Some understand [...], And here, q. d. And professing themselves to be wise; Or, and although they professed themselves to be wise, yet they became fools.

There were Seven, which were called [...], or Wisemen of Greece: For so they did call themselves, and so were they called by others. But Pythagoras, as though this were too great a Title, called himself not [...], a Wiseman; but [...], a Lover of Wisdom; and after him, almost all others, which gave themselves to know the Nature of things, in what kind soever, called them­selves [...], or Lovers of Wisdom. But though they changed the name, they chang­ed not the thing; but thought themselves [...], as wise as the other, and did in some way or other, proclaim themselves Professors and Teachers of Wisdom.

Among the Epyptians also, there were those which professed themselves wise, Isa. 19.11. yea, there were those, which pro­fessed themselves wise in all Nations.

These Wisemen became Fools, in that they gave Divine honour to Idols and Images, and not to him to whom it is due: And for those to play the fools, which profess wisdom, is the greatest folly in the world.

Note, that in these Phrases, They became vain in their imaginations; Their foolish heart was darkned; Professing themselves to be wise, they became fools; Not the Punish­ment, but the Sin of these men is intend­ed.

Ver. 23. And changed the glory of the un­corruptible God, into an Image, made like to corruptible Man] And is put here for, For, by an Hebraism as, John 3.13. and 7.28. Acts 26.10. Col. 3 25. And by the glory of the incorruptible God, is here meant the in­corruptible God himself, who is glorious and worthy, and ought to be glorified: And Into, signifieth here as much as With or For. The sence therefore of this place is this, For they have changed the incorruptible God, who is a glorious God, and ought to be glorified above all things, with or for an Image made like to corruptible Man, &c. Thus he which leav­eth the Service of one Master for the Service of another, is said to change his Master, or to change Master for Master.

That And, is sometimes put for, For, I have shewed, and that the glory of God, may be put for God, who is glorious by a Metony­mie, will appear by Isaiah, 40.5. And that to change a thing into, is as much as to change a thing with or for, will appear, by confront­ing the Latin, with our English Translation, Levit. 27.10.

They are said to have changed the incor­ruptible God, who is glorious and ought to be glorified, into an Image made like to cor­ruptible Man, because they took not him for their God, but they took Stocks and Stones for their Gods, and did not glorifie and worship the incorruptible God, to whom glory and worship was due, but glo­rified and worshipped Idols in his stead, as though not he, but they were gods indeed: For to change the glory of God into some other thing, is to embrace some other thing, in the room of the glorious God

And of Birds and four-footed Beasts, and Creeping things] That which the Apostle speaks here, he speaks chiefly in regard of the Aegyptians, who though they esteemed themselves Wisemen, yet worshipped Birds, as the Ibis; Beasts, as Crocodiles, Wolves, Lions, Dogs, Cats, &c. Creeping things, as Serpents. &c. And yet the Romans were not free from this kinde of Idolatry, for they learned it from the Aegyptians.

Note, that by Birds and four-footed Beasts [Page 26] and creeping things, may be understood not onely Birds, and fourfooted Beasts and cree­ping things themselves, but also their Images and Representations, for the Ima­ges, and Representations, were called of Idolaters by the names of the things them­selves, which they did represent. So the Image of Jupiter, is called by the name of Jupiter, Act. 14.13.

Ver. 24. Wherefore God gave them up al­so to uncleanness] This word, also, seemeth here to be a note of comparison, or simili­tude and likeness, and to intimate a Re­taliation: the sence therefore of this Place, is this: As they did deal reproachfully with God, in that they honoured not him, but base things instead of him: so did God deal re­proachfully with them in punishing them, by giving them up to uncleannesse, which was ignominions, and reproachfull to them.

Where note, that this comparison, or simi­litude, or retaliation consists in generals, not in particulars.

God gave them up to uncleanness] What this uncleanness was he tels. ver. 26, 27

God is said here to give these men up to uncleanness, as he is said to give a man up to his enemies hands, And he is said to give a man up into his Enemies hands, while he doth not restrain his enemies, but that they may use their whole power against him, and if any thing is like to hinder these his ene­mies, that they c [...]nnot use their power; he sees to it that it be removed, that it may not hinder them.

Through the lusts of their own hearts] This is that, by which God gave up these men to uncleanness, to wit, the lusts which arose in their hearts, which lusts not withstanding, God stirred not up in them, James 1.14. But suffered them there to arise and suppressed them not, and withdrew that, that should hinder them, and suppresse them, to wit, his Grace.

To dishonour their own Bodies between themselves] These words between them­selves signifie the mutual uncleanness, which was among Men, and the mutual unclean­ness, which was among Women.

This uncleanness, was a great dishonor to their bodies (and so to them themselves) for if he that committeth simple Fornication sin­neth against his body and dishonoureth it, 1 Cor. 6.18. Much more do they sin against it, and dishonour it, which change the natu­ral use of it, into that which is against nature

Note, that as this is called a dishonour of the body; so on the contrary the chastity of the body is called the honour thereof, 1 Thes. 4.4.

By these words the Apostle suts forth the Effect and the End of that encleanness, which he spoke of, and which God looked upon, when he gave them up to that un­cleanness. The sence therefore of the words is this, q. d. He gave them up to uncleanness, that they might dishonour their own bodies between themselves. And this dishonour is a Reta­liation of that dishonour, which they did to God.

Ver. 25. Who changed the truth of God into a lie] q. d. Because they changed the true God, with that which was not a true God.

Many things are here to be observed: As 1. That when he saith, who changed the truth of God: It is, as if he should say, Because they changed the true God, &c. For this is to be underctood [...], that is, as containing or repeating the cause of that which went immediately before. 2. That the truth of God is put here by a Metonimy for the true God himself, as the Glory of the incorruptible God, was put for the uncorrup­tible God, who was Glorious: 3. That by a Lie is meant That whatsoever it was, which Idolaters worshipped instead of God, and was not God: And so is the word taken, Isa. 44.20. And it is therefore so called, because as a Lie though it hath oftentimes the shew of truth, yet it is far from truth, and hath no conformity with the thing which the words of a Lie signifie; So an Idoll or whatso­ever is worshipped by Idolaters instead of God; though it lookes like a God in the eye of an Idolater, yet it is far from being a God, and hath no conformity with the Godhead. 4. That to change the truth of God into a lie, signifieth to embrace, in the stead of the true God, that which is not true God. Of which Phrase See ver. 23.

And served the Creature more than the Creator] These words need no interpre­tation; if we suppose that these Idolaters did worship God at all: But because the Apostle doth not say, that they gave God any worship, therefore know, that this word More, must be taken here in the full sence of the word [...] in the original, which sig­nifieth among other thing [...] a passing by: The sence therefore of this place must be this, q d. And served the Creature passing by the Creator, yea if we should so render the words out of the Original; it might seem the better Rendition.

Although the Apostle had said: And wor­shipped, which includes all religious wor­ship, yet, he addeth And served: And that he doth for this reason, That he might by name express that worship, which consisteth in outward works, as in building of Temples, offering of Sacrifices, Burning of Incense making and setting up of Images, &c.

Who is blessed for ever] i. e. Who is to be blessed, That is, to be praised, and wor­shipped, and adored for ever more.

This the Apostle addeth, to shew, that worship, and praise, and thanksgiving is due to God, and to be given to God (though these men neglected it) and to him only, and that not for a time, but for ever and ever. As also to signifie, that notwithstanding these men did dishonour God, by giving that worship, which was due to God to the Creatures, yet his honour was not diminish­ed by what they did; They could cast no soil upon his Splendour.

Amen] This word is an Hebrew word, used sometimes in the beginning, sometimes in the end of a Speech or Sentence: If it be used in the beginning of a Speech or Sen­tence, it hath simply the power of affirming, and is as much to say as, Verily or Truly. But if it be used in the end of a Speech or Sentence, as it is here; then it hath the power of approving what was said before, and signifieth as much as, So it is; and in a Precative sence, So be it.

Ver. 26 For this cause God gave them up] Here is an Epanalepsis, or Resumption, or Re­petition of that which he said, v. 24. Where­fore these words are here to be understood, viz. I say; q d. For this cause (I say) God gave them up.

To vile affections] That is, to such af­fections and lusts, as drave a man to vile Things, and things full of disgrace and ig­nominy; such as was this vile and ignominious lying together of men with men, and wo­men with women, which here he speaks of.

That the Heathen Philosophers and the Learned among them (of whom, as I said, the Apostle seemeth here to speak directly and chiefly) were carried away with vile affections; and all, or most of them, were Buggerers or maintainers of Buggery, as will appear, as by others, so by Diogenes Laertius, who writes their Lives.

For even their women did change the natu­ral use (supple of their Bodies) into that which is against nature] The natural use of our Bodies (of which the Apostle here speaks) is, that conjunction to which Na­ture inclineth, or from which generation is apt to follow: And this is only of the Male with the Female, and with those members and parts of the Body, which Nature hath depu [...]ed to that Office: All venereal use therefore of those members, which is differ­ing from this, is against Nature: And that not only as we are Men, but as we are Animals. Wherefore this kind of Lust, of which the Apostle here speaks of, is more than Beastly.

Object. When he speaks here (as it seems) of the Heathen Philosophers, and such as were Learned among the Heathen, how cometh he to talk or speak of women?

Answ. There were Women who were Learned among the Heathen, as well as Men, as Sappho by name, and they were carried away with evil affections, as well as Men, &c. Again, the sins of Men staid not in themselves, but did redound by their filthy communication, to Women also.

Ver. 27. Men with men working that which is unseemly] The Apostle here doth modestly signifie by that which is unseemly that more than Beastly lying of Man with Man.

Of these manner of sins, which the Apostle here speaks of, both Greek and Roman Histories are full. [...].

Which is unseemly] He useth a [...] here, when he calls this, but that which is unseemly; of which figure, See verse 28.

And receiving in themselves that recom­pence of their error which was meet] That is, And so receiving in their Bodies, by these their doings, that recompence of their sin, which was meet for them, and agreable to that their sin.

In themselves] i e. In their Bodies. See verse 24. The Greek is [...] which we may render, through their own selves; them­selves being the Instruments, or Contrivers of their own punishment. [...] may be also rendred, between or among themselves.

That recompence of their Error, &c.] By their error he here meaneth not any light error, but a most wicked and grievous error, and an error contracted by their own fault, to wit, That they thinking not that the Creator was to be worshipped and glorified, thought that worship and glory was to be given to the Creature, and did accordingly give worship to it.

The word in the Original, which is here expounded (Error) is not [...], for [Page 28] then we might think that it were a sin of Imprudence: But [...], which is an Er­ring from the right way, in some by-wayes: And every Sin (the greatest as well as the least) may be called [...]; for the Law of God is compared in Scripture to a straight way leading to some place; and Sin is com­pared to the wandring or erring out of that way, which wandring or erring is called (as I said) in the Greek [...], here error; and so may it be called, whether we erre further off, or not so far from that way.

If these men had truly known God, as they ought to have done, and had worship­ped him when they knew him, they had ne­ver fallen into so vile affections, and beastly lusts, especially so far as to wallow in them, without shame; for God surely would have restrained them; but after that they did dis­honour him, by leaving him and worship­ping Idols; He left them, and withheld his Grace from them, that being inflamed with this fire of Lust, they should surpass the very Beasts in filthiness, and because they would not behave themselves as Men, they should be Metamorphosed into more than Beasts. And thus did he punish the dishonour which they did to him, by the dishonour which they did unto themselves.

V [...]r. 28 A [...]n as they did not like to retain God in their knowledge, God gave them over, &c.] Here understand the Particle, So, q. d. And Moreover, even as they did not like to retain God in their knowledge, So God gave them over to a Reprobate mind: For here also is intimated a Congru­ency of the Punishment, with the Sin here punished.

They did not like] i. e. They did not ac­count it worth the while, and therefore they were not pleased to retain God in their mind.

The words in the Original, are [...]: And [...], signifieth to trie Gold, or other precious Metal, or Coin, either with a touch-stone, or in the fire, whether the Gold, or Metal, or Coin be good or no: And then (by taking the An­tecedent for the Consequent) it signifieth further, to make choice of, and to make much of that, which we find upon trial to be the true Gold, and good Coin, and to have an high esteem of it. Hence this word here signifieth by a Metaphor, to make choice of, and highly to esteem; and [...] signifieth not to make choice of, but to disrespect, as Dross, or Reprobate, and Counterfeit Gold, or Coin.

By this you may see then, what the mean­ing of these words are, They did not like to retain God in their knowledge; the meaning is, that, They did not value or prize, but disrespect and disesteem the knowledge of God, and accounted it not worth any thing; as a man disrespecteth and disesteems Dross, and Coun­terfeit Gold, and Coin, and accounts it no­thing worth.

To retain God in their knowledge] i. e. To keep in their mindes the knowledge, which they had of God, by the things which are made, as they should have done, by medi­tating daily on him, and his works, which would have (if they had done it) brought them to glorifie him, and worship him.

To retain God in their knowledge, may therefore be put for to glorifie God, by put­ting the Antecedent for the Consequent, as the Hebrews often do.

The words in the Original are [...]; and [...] signifieth also Agnitionem, an Acknowledgment: They may be rendred therefore, To acknowledge God: And therefore might these men be said not to acknowledge God, because they did not give him that Glory, Honour, and Respect, which was due to God, but they gave it to Idols. But the sence will fall out to be the same, with the former sence.

This is the Sin which he charged them with, in the 21. and 25. verse of this Chap­ter, which he repeats over and over again, though in divers words, that men might take the more notice of it, and of those ma­ny sins with which it was punished.

God gave them over to a Reprobate mind] That is called a Reprobate mind in this place, which doth judg perversly of human actions, and deemeth those to be honest which are dishonest, and pure which are impure, or at least, which doth not see the dishonesty and turpitude and impurity which are in them, or if they do see it, yet notwithstanding, they do no more refrain from them, than if they saw it not.

The words in the Original are [...], where note, that the word [...], is spoken most usually of such Metal, or Coin, as is found naught upon trial, or of such, as will not (as we say) abide the trial; and therefore is disrespected and disesteemed.

By a Reprobate mind therefore, we must not understand here, a Mind which is out of all hope of grace and favour with God, as that which God hath cast off by an eternal decree [Page 29] of Reprobation, in which sence the Elect are opposed to Reprobates: But a base and a vile mind, or a mind no more to be valued or accounted of, than base, refuse, reprobate Metal, or Coin, which is found naught up­on trial, and therefore no man regardeth it.

Note, that there is an elegant [...] and Antithesis in the words of the Original, between [...] and [...] such as sheweth the Taliation or Congruency, of the punishment, with the sin punished: and such as our language cannot express: But to come as near to it as we can, we may from the Latine word Approbat, coin or frame, an English word Approbate, in the same man­ner as the English word Vindicate is derived from the Latine Vindicat. And then their will be a [...] and Antithesis in the English, as well as in the Greek this. And even, as they did not Approbate, to retain God in their knowledge, so God gave them over to a reprobate mind.

God is said to give these men over to a re­probate mind, because when they had such a base reprobate mind in themselves, He per­mitted and suffered it to be in them, and would not deliver them from it.

To do those things, which are not conveni­ent] i. e. To do those things, which are not seemly for a man to do, and which have a manifest turpitude in them, and by doing of which a man doth defile, and disgrace himself, yea make himself guilty of eter­nal death.

There is, therefore a [...] in these words; for more is to be understood by them, than is spoken: A figure, which the Hebrewes often use, by which they do strongly affirm the contrary, of that which they deny: by things not convenient therefore they understand things most unconvenient, and unseemly.

Note, that we must not so understand these words, as though these men had done none of these things before God gave them over to a reprobate mind, but that they did them not so generally, nor so shamelesly, nor were they so full of these deeds, as they were af­terwards.

V. 29. Being filled with all unrighteousness] The sins here mentioned from this place to the end of the Chapter are the effects of that reprobate mind to which God gave these men over, wherefore I conceive, that the participle in the Original, viz. [...] should be resolved into an infinitive mood with [...] q. d. [...]. i. e. So that they were filled with all unrighteousness. See the like, Chap. 3. ver. 24.

Being filled with all unrighteousness] This word unrighteousness is either of a General; or of a special signification. In a generall sig­nification every sin with which our Neigh­bour is wronged is called unrighteousness. In a speciall signification, that sin is called unrighteousness. which consisteth in not gi­ving to every one, what is his own: Or, when we make that which is another mans our own by any unlawfull wayes.

Now unrighteousness here may be taken either in the special signification of the word, and so it is a sin distinct from all that follow. Or it may be taken in a General signification, and so it may comprehend the following sins, as the Genus doth its Spe­cies.

Being filled with all unrighteousness] He saith being filled, or, so that they were filled with all unrighteousness, to shew that they were not petite sinners and such, as did but taste, as it were of sin now and then: but were great sinners, and did daily sin with a kind of greediness, and glut themselves therewith.

Fornication] Fornication may be taken here in a large sence, and may include not onely simple fornicatoin, which is the un­lawful lying of an unmarried man, with an unmarried woman: But Adultery also, which is the unlawfull lying of a man with a woman, when one or both of the parties are married: In which large sence Fornication may be described to be, the unlawful lying of a man and a woman together.

In this large sence is it taken, Matth. 5.32. and 19.9. and 1 Tim. 1.10. &c. Yea, it may extend to all unlawfull commixture whatsoever.

Wickedness, Covetousness, Maliciousness] We must distinguish here betwixt wickedness, and maliciousness: and we may so di­stinguish, that we may take wicknedess, for the actual hurting or injuring of another man: Maliciousness, for a mind, or desire to hurt another man. For some there are, which upon an occasion offered; or, which being injured by another, doubt not pre­sently to injure him again; yet do they not seek an occasion; or, cherish a mind, to hurt when they have no present occasion offer­ed; such may be called [...], wicked men. Others again there, be which desire and me­ditate upon hurt, and seek after occasions, [Page 30] when no occasion is offered to hurt, or wrong another man: and such may be cal­led [...] malitious men.

Covetousness] Covetousness is an immode­rate desire of riches:

This immoderate desire, is seen; partly in immoderate getting, partly in im­moderate keeping Riches, when they are gotten.

Full of Envy] i. e. And were full of Envy, &c.

Envy is a sadness, or grief of mind, arising from the honour and prosperity of another man.

He saith, full of envy, &c. To shew again, that they were not lightly touched with these vices, but, as it were, wholly possessed of them.

Murder] Murder is a voluntary killing, or taking away the life of a man, by him who hath no power to take it away.

Debate] Debate is a fight or contention of words proceeding either from wrath, or vain-glory, or some other immoderate affection; as when one man is so pertinacious, as that he will not yield to another, but will main­tain his opinion tooth and nail, though it be false, or though it be evill, or though it be a matter of nothing; which produceth heat; and heat, anger; and anger, reproachful speeches.

Deceit] Deceit is the circumvention of another man after a cunning and crafty manner by fine and specious shews.

Malignity] Malignity, though it may signifie all vitious and corrupt manners in general, yet here it is to be taken for some certain special sin. And in particular it may be taken for that sin, by which a man doth take, whatsoever is said or done by another in evill part, and by which one man doth detract from that praise which is due to a­nother; and when he undertakes to praise him, he doth it so coldly, as that he may seem rather that he would depress him, than extol him, &c.

Ver 30. Whisperers] i. e. And were Whispe­rers.

A Whisperer is he, which tels a tale privately of one man to another, that he might there­by hurt his good name, or bring him out of the good opinion of that man, to whom he tells it; so that he, of whom the tale is told, not knowing what is spoken of him, cannot defend himself, or cometh to defend himself too late, because his defence meeteth with prejudice before conceived, by the whisperers tale.

Backbiters] Backbiters are they which speak evill of a man, behinde his back open­ly.

Haters of God] They seem to be called Haters of God here, who professed them­selves to be enemies of God, and of all godlinesse; and who made a mock at Re­ligion, and speak blasphemously of God, and as the Psalmist speaks; Set their mouth against the Heavens, Psal. 73.9. Such were they, who upon any cross which befell them, accused God, and denied his Provi­dence: yea, who accused their own gods.

Despightful] They are despightful which do a man a mischief, on a spight though they themselves do neither receive, nor can hope to receive any good thereby.

But the word in the Original is [...], which carrieth reproach with it, and signifi­eth such, as being not content to do man a bare injury, do it with a great deal of pe­tulancy, contempt, and disdain, as Julian the Apostate did, when he gave the Christians a box on the ear in reproach.

Proud] They are called Proud here, which contemn others in respect of them­selves: A vice (as one saith) familiar to men of high birth.

Boasters] They are Boasters, which boast of that they have not; but would seem to have.

Inventers of evill things] He calls them Inventers of evill things, who find out new sins, and new pleasures, and new fewell, and provocations to sins, as also new traps, engines, and devices, to catch and hurt o­thers, which are innocent.

Disobedient to Parents] i. e. Not giving honour to their Parents, whose honour con­sisteth first in obedience to their commands, so long as they are not contrary to the com­mands of God: Secondly, in succouring them, if they stand in need of succour. And thirdly, in yielding to them the outward signes of re­verence.

Ver. 31. Without understanding] That is men inconsiderate in their actions, con­sidering, neither the circumstances of things, nor of Persons: Not thinking how they car­ry themselves to other men, nor that they may expect to have the same measure, which they mete to others, met to them again, by which many have ruined them­selves, their Families, yea, and endan­gered the Commonwealth in which they live.

That which is rendred here, without Ʋn­destanding, is in the Greek now extant [...], and so is the word usually rendred, as coming from [...], Intelligo, to Under­stand. But because the Apostle speaks not here of the faults of the Ʋnderstanding, but of the sins and vices of the Will, some would not give this word a place here, but conceive that it hath crept in by the fault of the wri­ters, who of one word, to wit, [...], diversly written, have made two. I had rather say, that [...] is derived from [...] or [...], Coëo, and render it by a word which A. Gellius useth, to wit, Inco­ibiles, that is, such as will not come toge­ther. to wit, into the Band of Society, with other men, that is, Insosiable.

Covenant-breakers] i. e. Such as will not stand to the Covenants and Bargains which they have made.

Without natural affection] They are said here to be without natural affection, who have put off their nature, and have quench­ed that fire, or sparks at least, of love and affection, which nature had kindled in their hearts, towards those which were near in blood or alliance to them, so as that they shew no more love and kindness, Son to Father, Father to Son, Brother to Sister, Sister to Brother, Husband to Wife, Wife to Husband, &c. than they do to meer stran­gers, which is little enough.

Implacable] They are said to be Impla­cable, which being once offended, will never be reconciled.

Ʋnmerciful] They are called Ʋnmerci­ful, who are not touched with the feeling of other mens misery, so as to relieve them, when they stand in need of relief, but are more ready to bring new miseries upon them, and be hard-hearted towards them.

Ver. 32. Who knowing the Judgment of God] That is, And such, who knowing the Sentence of God, as of a Judge, that He hath Judged such Men worthy of Death.

This Sentence, or Judgment of God, to wit, That they which do such things are worthy of Death; These men knew, partly, by the Dictamen, or Light of Nature, which God set up in the heart of every man, whereby he might know, what ought to be done, and what left undone, and what actions are worthy of punishment, and what not: partly, by Tradition from better times.

That they which Commit such things, are worthy of Death] Note, that the Conjunction (That) is to be taken here [...], and that it specifies in particular what the Judgment or Sentence of God here spoken of is; and shews it to be this, to wit, that they which do such things are worthy of Death.

That there are such sins, as that Nature by her own light judgeth worthy of death, or at least are known by Tradition to be such, will appear, by Acts 13.28. & 23.29. and 25. v. 11, 25. and 26.31. and 28.18.

Not only do the same] This is enough to make these men inexcusable, and most wor­thy of death.

But have pleasure in them that do them] i. e. But take pleasure and delight to see men do them.

This makes a man far more inexcusable and far more worthy of death. For it is far worse, for a man to take pleasure and delight in seeing another man sin, than it is for him to sin himself: For a man may be carried away with his lusts, and allured by the allurements of sin, to commit sin himself: But what is it but the height of wickedness, which will make him take delight to see another man sin, where he neither enjoyeth the pleasure of the sin, nor reapeth any profit by it.

Whereas the Apostle undertook to shew of the Gentiles in Generall that they were sinners; he speaks here onely of the Phi­losophers, and the Wisemen, which were a­mong them: But he leaveth us to ga­ther; that if the Philosophers, and Wise­men amongst the Gentiles were such sinners; then the meaner sort could not be with­out sin: For if they which excell others in Wisedom and Knowledge, and from whom righteousness and vertue was to be expected, were unrighteous and vitious, who could expect vertue and entire righte­ousness from them, who neither minded Wisdom nor Knowledge.

CHAP. II.

1. THerefore thou art inexcusable, O Man, whosoever thou art, that judgest: for wherein thou judgest another thou condemnest thy self; for thou that judgest doest the same things.

1. And now that I may turn my speech to thee, O Jew, Thou holdest the truth in un­righteousness, as well as the Gentile, and yet thou takest upon thee to censure the Gentile, and condemn him for doing such things (which I reckoned up in the last part of the foregoing Chapter) as worthy of death. Thou therefore art inexcusable, O thou Jew, whoso­ever thou art, that thus condemnest the Gentile, for these things; for with the same sentence, wherewith thou condemnest him, thou condemnest thy self; for thou thy self doest the same things, for hainousness, as the Gentile doth.

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

2. But me thinks, I hear thee say, that though thou condemnest the Gentile, yet thou doest and mayest acquit thy self, because the Gentile is of an unclean race, but thou art a Jew, and of the holy seed of Abraham: And thou art expert in the Law, which God gave to the Jew, but not to the Gen­tile; and thou art circumcised with that cirrumcision, which God appointed, as a sign of that Covenant which God made with Abraham, whereas the Gentile is uncircumcised and ignorant of the Law of God.

But though thou judgest thus, with respect of persons to thy self, yet we are sure, that the judgement of God is according to truth, and without respect of persons, against them which do such things, be they Jewes, o [...] be they Gentiles.

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

3, But tell me in good ear­nest, O thou Jew, doest thou that condemnest them which do such things, and doest thy self the same, doest thou, I say, think this, that thou shalt escape the judgement of God.

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

4. Or presuming that God is well pleased with thee, be­cause he doth not execute some signal judgement upon thee, but is good, and patient, and long-suffering towards thee, doest thou despise him and fearest him not, because of this his goodness and forbearance, and long-suffering towards thee, not knowing that the end of Gods goodness is to lead thee to repentance,

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

5. But thou through the Blindness, and hardness, and impenitency of heart, which thou contractest to thy self by these means, thou, I say, doest augment the weight of those punishments, and encreasest the number of those torments, which shall be poured out upon thee, by reason of thy sins, in the day of Gods wrath, when he shall execute his righteous judgements in the sight of all the world.

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

6. Who will then render to every man a reward according to his deeds.

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

7. To them, who, by patient continuance in well doing, seek, according to the Gospel, for glory, and honour, and immortality; eternal life.

8. But unto them that are contentious, and do not obey the truth but obey unrighteousness, indignation, and wrath.

8. But unto them which o­bey not the Gospel, which is the word of truth, but are con­tentious against it, and against the Ministers thereof, and obey lies, indignation, and wrath.

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

9. Yea tribulation, and an­guish shall fall upon the soul of every man, that doth evill (if he repenteth not) of the Jew first, and then of the Gentile.

[Page 33] 10. But glory, honour, and peace to every man that worketh good, to the Jew first, and also to the Gentile.

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

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

11. I say to the Jew first, and then to the Gentile; in­cluding the Jew as well as the Gentile, in the punishment which I speak of, for there is no respect of per­sons with God.

12. For as many as have sinned without law, shall also perish without law: and as many as have sinned in the law, shall be judged by the law.

12. For as for the Gen­tiles, who have not received the written law, they, as many of them, as have sinned shall be condemned, Though not by that law because they received it not: and as for the Jewes, who have re­ceived the written law, as many of them as have sinned under that law, shall be judged by that law.

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

16. In the day wherein God shall judge even the secrets of men, by Jesus Christ, whom he hath appointed to be judge both of the quick and dead, according to the Gospel, which I have preached.

13. For not the hearers of the law are just before God, but the do­ers of the law shall be justified.

13. I say, as for the Jewes, who have received the writ­ten law, they, as many of them as have sinned under that law, shall be judged by that law, for if we think of obtaining justification by the law, not the hearers of the law, and the Learned in the law, are justified before God, but the doers of the law, that is to say, they which do and have done the works of the law, so exactly, as the law requires, and have never broke the least title thereof at any time; they, and they onely, shall be justified by the law in Gods sight.

14. For when the Gentiles, which have not the law, do by nature the things contained in the law; these having not the law are a law unto themselves.

14. But because I said of the Gentiles, who have not received the written law, that as many of them as have sin­ned, shall be condemned though not by that law, because they received it not; I would not have any think, that the Gentiles were quite without law (for then indeed they could never sin, and never be condem­ned for sin, for sin is the breach of a law) But though they had not a written law, that is, a law visibly written, in Tables of Stone, as the Jews had, yet are they not without a law. For when the Gentiles, which have not the law (that written law which was written in Tables of Stone, and given by Moses) do by the light, and instinct of Nature, the things which are contained in the written law of Moses, these, though they have not that law, yet they are as a law unto them selves.

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

15. For they shew, that that which the Law of Moses en­joyneth, is written (though invisibly) in their hearts, when as they make publique Laws, and give private Precepts, conform thereunto, &c. And their conscience also beareth witness to this, that is to say, their thoughts, which accuse, or else excuse them, by course; ex­cuse them when they do well, and accuse them when they do ill, which they could never do, if they had not a Rule, that is, a Law to judge them by, a Law which tells what is good, and ought to be done; and what is evil, and to be eschued.

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

17. But whereas thou think­est, O Jew, that thou shalt e­scape the judgment of God, because thou art a Jew, and because thou hast deep knowledge in the Law of God, &c. I tell thee, that thou art so far from escaping the judgment of God, because of these things, as that they make the guilty of the deeper condemnation. Behold then, thou art called a Jew, (a Jew by Birth, and a Jew by Profession) and delightest in the Law, and boastest of God, that he is thy God.

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

18. And knowest (thou saist) his will, and by thy industry hast found out most excellent Divine documents, and approvest of them, as of Gold, which is pure and precious, being instructed from a Child, out of the Law.

[Page 34] 19. And art confident that thou thy self art a guid of the blind, a light of them which are in darkness.

19. And thou boastest, that thou thy self art a guide to them that are blind, as con­cerning knowledge, and art able to direct them in the right way; and that thou art as a light to them, which are in the darkness of ignorance.

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

20. And that thou, by thy Wisdom, art an Instructer of such as are foolish; and a teacher of those, which are but babes for knowledge in respect of thee. For thou hast (thou saist) a Model, or Series, or Idea of those truths which are in the Law, orderly imprinted in thy minde, whereby thou perfect­ly knowest them thy self, and canst more speedily and easily teach them others.

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

21. Thou therefore which teachest another to know, teachest thou not thy self to do? Thou that preachest a man should not steal, doest thou steal?

22. Thou that sayest a man should not commit adultery, doest thou commit adultery? Thou that abhorrest Idols, doest thou com­mit sacriledge?

22. Thou that sayest a man should not commit adultery, doest thou commit adultery? Thou that abhorrest Idols, be­cause they rob God of his honour, doest thou commit sacriledge, which is a robbing of God too?

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

23. Thou that makest thy boast of the Law, that thou art perfectly skilled in it, and that thou delightest in it, as being the Law of God, doest thou break the Law, and so dishonour God, which gave it?

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

24. For the name of God is blasphemed among the Gen­tiles through you Jews, by your sins, as it is written, and as it was foretold by Isaiah, (Isa. 52.5.) that so it would be.

25. For circumcision verily profiteth, if thou keep the Law: but if thou be a breaker of the Law, thy circumcision is made uncircum­cision.

25. But thou wilt say, That thou art circumcised, and that by the benefit of circumcision (so infallible a sign it is of Gods favour) thou shalt escape the judgment of God, and be freed from all the mischief of sin, and be receiv­ed into Gods favour. But be not mistaken; for circumcision indeed will profit thee in this kind, if thou keep the Law punctually and exactly: But if thou be a breaker of the Law in any part thereof, thy circumcision is become as uncircumcision, and thou wilt have no more benefit thereby, than if thou hadst never been cir­cumcised.

26. Therefore if the uncircumcision keep the righteousness of the Law, shall not his uncircumcision be counted for circumcision?

26. Wherefore beeing it is so, if the uncircumcised Gen­tile doth perform that righte­ousness, and do those things which the Law commandeth, shall not his uncircumcision be counted as good as circumcision; and shall not he be justified, as well as if he had been circumcised?

27. And shall not uncircumcision which is by nature, if it ful­fill the Law, Judge thee, who by the letter and circumcision doest transgress the Law?

27. And shall not the Gen­tile which is uncircumcised, as having no right to circum­cision by his birth, or by his stock, as thou hast, if he fulfill the Law, condemn thee by his example; who having both the Law and cir­cumcision, doest transgress the Law?

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

28. But thou wilt say, But for all this, I am a Jew, and I am sure that a Jew is a favo­rite of God, and one whom God will free from wrath to come, because he is a Son of Abraham. And I am circumcised, and I am sure that circumcision will free us from damnation. But be not mistaken; for he is not such a Jew, whom God makes his favorite, and whom he will free from the wrath to come, who is only a Jew outwardly, that is, who is only a Jew by his carnal discent from Abraham, and by his Genealogy from him derived; Neither is that the circumcision which will free a man from damnation, and which God respect­eth, which is outward, in the flesh of the privy members, whereby the foreskin thereof is cut off.

[Page 35] 29. But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter, whose praise is not of men, but of God.

29. But he is the Jew, which God makes his favorite, and which he will free from the wrath to come, who is a Jew inwardly, by reason of the faith which he hath in his heart, whereby he imitates Abraham, and is a Child of Abraham, as Abraham is the Father of the Faithful: And that is the circumcision, which will free us from dam­nation, and which God respecteth, which is the circumcision of the heart, whereby infidelity and unbelief are cut off; The circumcision which is taught and performed by the Gospel; not that circumcision, which is commanded in the Law; The circumcision whose praise is not of men, who see only outward things, and things obvious to the bodily eyes; But of God, who seeth and searcheth the Heart, and the Reins, where this circumcision is seated.

CHAP. II.

Verse 1. Therefore thou art inexcusable, O Man, &c.] Note, that whereas the A­postle did in the eighteenth verse of the first Chapter, say, That the wrath of God was re­vealed from heaven, against all ungodliness and unrighteousness of men, who held the truth in unrighteousness, thereby shewing, that all men had sinned; and whereas he intended to make that his saying good by a Partition, that is, by shewing it to be true both of Jew and Gentile; and shewed it of the Gentile, from the nineteenth verse to the end of that Chapter, he begins here to shew it to be true of the Jew also: and though this is a main drift of his, yet he slides to it, as it were to a matter only by the bie, as his manner is.

Therefore thou art inexcusable, O Man, whosoever thou art that judgest, for wherein thou judgest another, thou condemnest thy self, &c.] These words depend (as I intimated) upon the eighteenth verse of the first Chap­ter, and are an Illation from thence: yet have they some reflection upon that latter part of the first Chapter also, which men­tioneth and setteth forth the sins of the Gentiles, For whereas the Apostle did there reckon up many sins of the Gentiles, and shewed that they were by the judgement of God worthy of death: We must conceive, that the Jew hearing this, did approve the Sentence of God, and proudly condemn the Gentiles, as worthy of death for these their sins whereupon the Apostle taketh an oc­casion to condemn the Jew out of his own mouth, seeing that he held the truth in un­righteousness, as well as the Gentile, and did the same things as the Gentiles did, whom he condemned.

Thou art inexcusable] i. e. Thou canst not be excused nor defended, from being worthy of the same death, as the Gentile is worthy of,

O Man] That is, O thou Jew: For he turnes his speech here to the Jew, that he might shew him, in particular, that he hath held the truth of God in unrighteousness, as well as the Gentiles, according to what he said Chap. 1. ver. 18.

Whosoever thou art that judgest] i. e. Whosoever thou art which judgest the Gen­tile to be worthy of death, because of the sins, which he hath committed.

The Apostle supposeth here, that the Jews had judged the Gentiles to be wor­thy of death, by reason of their sins: And this supposition, was not avain supposition. For the Jews were a censorious People, rea­dy upon all occasions to condemn the Gen­tiles, and to justifie themselves.

Wherein thou judgest another, &c.] i. e. With the same judgement, or with the same sentence, with which thou condem­nest the Gentile, and judgest him worthy of death, thou condemnest thy self, and judgest thy self.

Wherein] i. e. Wherewith, or by which, Supple, judgement,

Note, that the Praeposition In (accor­ding to the Hebrew manner) may be taken for with or by.

Thou judgest] The Apostle speaks not here of Publique judgement, whereby a Publique Judge doth by his Authority con­demn a Malefactor, that is brought before him: But of private censure and judgement whereby a Private man taketh upon him to censure or judge another.

Another] By this other understand the Gentile.

For thou that judgest doest the same things] i. e. Thou which judgest the Gentile, to be worthy of death for his sins, doest the same things, and committest the same sins thy self, for which thou judgest and condemn­est the Gentile.

He that condemneth a man, and judgeth him worthy of death, for committing such [Page 36] or such a sin, if he himself hath committed the like, he condemns himself, though not in words, yet in deeds, by condemning him.

Doest the same things] These words are not so precisely to be understood, as though the Apostles meaning were, that every Jew, which judged a Gentile worthy of death for his sins, were alwayes guilty of the same special sins, for which he did condemn the Jew, (though it fell out oftentimes even so to be) But the words are generally to be un­derstood: As if he should say, For thou which judgest another worthy of death, for such and such sins, Thou thy self doest the same, though not in Specie, yet in Gene­re, and committest sins of as hainous a nature, as those are of, which he commit­teth.

He that condemneth a man for Adultery, though he himself hath not committed A­dultery, yet if he hath committed Murther, or a sin which deserveth as great a punish­ment as Adultery doth, he condemneth himself and judgeth himself, to be as worthy of punishment, as he which commited A­dultery.

Ver. 2. But we are sure that the judgment of God is according to truth, against them which commit such things] Between this and the foregoing verse, we must under­stand, that the Jew hearing the Apostle say, that he (to wit) the Jew condemned himself, in that wherein he judged the Gentile, be­cause he did the same things, grew hot and angry with the Apostle, for that the Apostle made no difference between a Gentile and him which was a Jew; and broke out into these or the like words, But what, if I condemn the Gentile, for doing those unseem­ly things, which you reckoned up, must I there­fore condemn my self? Is there no difference between a Gentile and me? A Gentile, he is of an unclean Stock; he is blind and ignorant, and uncircumcised by nature, but I am a Jew by Birth, and therefore one of that holy People, which the Lord the God chose to be a special People to himself, Deut. 7.6. And I am skil­led in the Laws and Statutes, which God gave to us, but not to the Gentiles, Psalm 147.19. And I am circumcised with that circumcision, which is a token of the Covenant, made be­tween God and the Children of Abraham, Gen. 17.11. I may therefore condemn a Gen­tile, and yet not condemn my self, though I had committed the same things, which the Gen­tile had.

And to this Obiection of the Jew, doth the Apostle here answer, q. d. Thou O Jew art partial in passing thy Sentence: For though thou condemnest the Gentile for the sins, which he committeth: yet thou wilt not give judgment against thy self, (though thou thy self doest the same things, which the Gentile doth) But yet, we are sure, that the judgment of God is according to truth, against all them which commit such things: And therefore, it is as well against thee, who art a Jew, and art instructed in the Law, and art circumcised, as it is against a Gentile.

Note here, that it is the Apostles usual manner of teaching, to teach by answer­ing tacite, Objections and Questions.

The chief Scope of the Apostle, in the first part of this his Epistle is, to shew, That Justi­fication is not by the works of the Moral Law: Yet because the Jew thought that he might be justified (though he had not observed the Moral Law,) by being a Jew, (that is, by being a Child of Abraham) Matth. 3.9. And by the knowledge and skill, that he had in the Law: And by his circumcision, the Apostle doth by the bie, as he hath occasion, confute this conceit also: That he might shew that a man is justified by Faith one­ly.

We are sure] i. e. We who have the Spirt of the Lord: or we who have the true know­ledge of Gods word, and the right under­standing thereof, we are sure.

According to truth] i. e. According to the true doings of men, without any respect to their persons. And therefore this, that thou art a Jew, and instructed in the Law, and Circumcised, shall profit thee nothing, if thou hast sinned.

Ver. 3. And thinkest thou this, O Man, &c.] q. d. But tell me seriously, O thou Jew, which judgest the Gentiles worthy of death, which do such things, and doest the same thy self, doest thou think in thy conscience, that thou shalt escape the judgement of God, only because thou art a Jew and art circumcised, and learned in the law?

Such things] i. e. Such sins as are mentio­ned from Chap. 1. ver. 29. to the end of that chapter.

Shalt escape the judgement of God] To wit, that judgement, which he will execute upon all sinners at the last day.

Ver. 4. Or despisest thou the riches of his goodness, and forbearance, and long-suffer­ing] Or presuming, that thou art without fault, and flattering thy self, that thou art [Page 37] holy, because God doth not poure down some extraordinay judgement upon thee, but is long suffering, and patient towards thee. Despisest thou the riches of his goodness, and forbearance, and long-suffering, not knowing, or Considering, that the goodness, and forbearance, and long-suffering, of God, indeavour to lead thee to Repentance, because thou canst not be saved from the wrath to come, except thou repentest.

Despisest thou the riches of his goodness, and forbearance, and long suffering] The Jew is said to dispise, the goodness, and for­bearance, and long-suffering of God, in that he did not make good use of them, but re­ject them, as to that end, to which they in­duced, to wit, Repentance, yea in that, that because God was abundant in goodness, and forbearance, and long-suffering towards him, He did reproach God, and dishonour him with his sins, abusing therein Gods goodness, as an encouragement to sin, whereas it should have been an inducement to Repentance.

Whereas the Apostle saith Despisest thou the riches of his goodness, &c, Some conceive, that he alludeth to Birds, which are af­frighted at a Scare crow, when they see it move: But if they perceive it quiet and still, they are not afraid of it, but dare at length to sit and play, yea to mute upon it. For so, evil men be afraid of God, when he is mov­ed with anger towards them, that is, they are afraid of his wrath; but are not afraid when he is patient, and good to them, but harden their hearts, and reproach him with their sin, in which they continue, which is, to despise his goodness.

The Riches of his goodness, &c.] That is, the Abundance of his goodness, &c.

The word Riches, is put here for Abun­dance, or Plentifulness, as Chap. 9.23. Ephes. 1.18. Colos. 1.27.

This is the difference between the good­ness, and forbearance, and longsuffering of God here, viz. that the goodness of God was seen in the blessings, and good things which he bestowed upon the Jew. His forbearance was seen in his withholding his punishments from them. His long-suffering, in his Pati­ence and enduring of his sins.

Not knowing] i. e. Not considering.

That the goodness of God] The goodness of God here includeth the forbearance, and long-suffering, which he mentioned just be­fore, in this verse, as well as the goodness of God.

Leadeth thee to repentance] i. e. Endea­voureth to bring thee to repentance, or in­tendeth to lead thee to repentance, (as aim­ing at that end) and not to encourage thee to sin.

The Apostle speaks not here of the Event, but of the Intent, and Counsel of God, in be­ing rich in goodness towards sinners. And this his Intent and Counsel God did manifest to the Jews, in those Sacred Oracles, which he committed to them, though they considered it not: but did so interpret the goodness of God; as if God were therefore good unto them, because he was well-pleased with them, and did see nothing in them, for which he could destroy them: Which interpretati­on of theirs, encouraged them to continue in their old course of living, and to reproach God, and dishonour his holy Name, with their sins, and wicked conversation.

Ver. 5. But after thy hardness and impe­nitent heart] The Apostle doth break out here into a kind of holy passion, chiding the Jew, [...]r that he knew not, or considered not the end, why God was so good unto him, and for that, that the goodness of God did not work upon him to repentance.

After thy hardness] i. e. Through thy hardness.

The Preposition in the Original is [...], which here is a sign of the Cause, as chap. 4. v. 4 16. chap. 11.5. Ephes. 1. v. 5, 7, 9. Tit. 3.5. 1 Pet. 1.3.

Thy hardness] i. e. The Insensibleness, Imperceivableness, or Inconsiderateness of thy mind, which is such, as that thou per­ceivest not, nor doest thou consider, that the goodness of God (is no encouragement for thee to sin, but) a Guid to lead thee, or an Inducement to draw thee to repentance.

The hardness here spoken of, is contract­ed by custom in sin: and by the proud con­ceits, which they have of themselves. And as for the word it self, it is Metaphorical, taken from that Brawniness or Hardness which useth to be in mans hand, who is ac­customed to hard labour, and from thence transferred to the mind; for as such an hardness in the skin of a mans hand dulls, or deads his feeling and makes it insensible, so that he cannot feel things as they do, which have not such hardness or brawniness: So doth this hardness of the mind make the mind as it were insensible, that it cannot perceive and consider of Divine things as it ought to do: Or else it is taken from the hardness of the Tunicles of the eye, which through age, or by some other accident grow [Page 38] dry, and so hard, and so cause blindness.

There are many Creatures, as Beetles, and the like, which are [...] hard eyd, and so but dim of sight, it may be that the Apostle alludes to such.

I understand this hardness of the imper­ceivableness, and inconsiderateness of the Mind; yet many understand it of the Im­penitency of the heart, and make the subse­quent words an Exposition of this, q d. And by thy hardness, that is, by thy impeni­tent heart, &c.

And Impenitent heart] i e. And by thy heart, which is not, and will not be moved to repentance by the riches of Gods good­ness towards thee.

This impenitent heart of the Jew, might cause him also not to consider aright, of the goodness, and forbearance, and long-suf­fering of God.

Treasurest up to thy self] i e. Thou trea­surest up to thy self

Note, that the Apostle doth not continue here his questioning of the Jew, but breaks out (as I said) into chiding him: there­fore we must put in here the pronoun (Thou) though our Translation hath it not,

Thou) Treasurest up to thy self] wrath] i e. Thou doest heap up for thy self by little and little torments and punishments, which will be sure to take hold upon thee at the last day.

The word [Treasurest] is a Metapho­rical word taken from a treasure, which is heaped up, and encreased by little and little, while there is something added to it every day, and which is safely kept, till at length it is brought out, and made use of.

To thy self] For thy self, but to thine own woe and misery.

Wrath] Wrath is put here (per Metony­miam efficientis) for Punishments and Tor­ments proceeding from Wrath, to wit, the wrath of God.

They treasure up unto themselves wrath, that is, Punishments and Torments, who break not off their sins by repentance, but go on in sin, adding sin, to sin: for every sin meriteth or purchaseth a new Torment, or a new degree of Punishment and Torment: As it is written, How much she hath glorifi­ed herself and lived deliciously so much tor­ment give her, Rev. 18.7.

Against the day of wrath] i. e. Against that day in which God hath appointed to execute his wrath, and to punish all those which have offended.

In that day that Treasure of wrath, which every one hath heaped to himself, shall be brought forth, and poured out upon him.

And Revelation of the righteous judge­ment of God] i. e. And against the day of the revelation of the righteous judgement of God, that is against the day in which God will openly passe his righteous judge­ment upon all men.

The Revelation of a thing is somtimes taken for the open Existence or Being of a thing, as Chap. 1.18. and so is it to be taken here.

By this day is meant the day of the general judgement of God, which shall be in the end of the world, ver. 16.

Ver 6. Who will render to every man ac­cording to his deeds] God will render re­wards to every one, not only to this man, or that man, or to this Nation, or that Nation. but to every one of every Nation; and he will render them according to their deeds; To them who have done well, he will ren­der good things, as Honour, Immortality, and Life eternal, ver, 7. And to them which have done evil, evil things, as Tribu­lation and anguish, v. 9. And to those, which have done better, than other good men, will he give a greater measure of good things; and to those who have done worse than other evill men. He will give a greater measure of evill things. Thus will he give to every man according to his deeds: And thus must we interpret this his retribution, not, as though he were said so to render to every one according to his works, so as that the Godly man, or man that did well, should have no more than he deserved, for his re­ward shall infinitely exceed his works.

Who will render to every one according to his deeds] It may be asked (by way of Ob­jection.) That if God should render to every man according to his deeds; and there is no man but hath sinned, Chap. 1.18. Chap. 3.10. And every man which hath sin­ned is cursed, Deut. 27.26. Galat. 3.10. How could any one look for honour, and im­mortality, and receive eternal life?

I answer, that if we speak of good works, and should measure them according to the Strict Rule of the Law, No man could be saved, or ever receive eternal life by vertue of his deeds.

And according to this Rule Repentance would do him little good, because he [Page 39] had once sinned, and so continued not in all things, which are written in the Book of the Law to do them, Deut. 27.26. Galat. 3.10 But this, is not the Rule, by which all men shall be judged at the last day: For they which believe the Gospel, shall be judged by the Gospel, which (through Christ, and for his merits sake applied to us) is a merci­ful Rule, and accepts of repentance, and par­dons sins, upon repentance, and takes off the curse of the Law, and promiseth eternal life to them that walk according to the Gospel.

And therefore he that walks according to the Rule of the Gospel, and performs his part in the New Covenant, which is a Gracious Co­venant, may through Christ, hope for Glory, and Honor, and Immortality, by those his deeds though he hath sinned, and that not in vain. For he shall be crowned at length with e­ternal life, (though he could not be saved if his deeds were to be examined strictly and he judged according to the strict rigour of the Law) For God, who is the only Law-giver, who hath power to save and to destroy, James 4.12. He hath cancelled the rigid Law, as to Believers, and set them the Gospel, to be the only Rule, for them to walk by now, and to be judged by at the last day, through the merits of Christ

A Question more here may be asked; for one may say, the Judgment which the Lord will execute at the last day towards all men, is [...], a just and righteous Judgment, v. 5. How therefore can that Judgment, by which he shall adjudge Believers to eternal life, be called a just or righteous Judgment, whereas there is no Believer but hath sin­ned, and therefore deserved everlasting death.

I answer, though the Judgment by which God shall adjudge the Believers to Eternal life, cannot be said to be just in that sence, as that the Believer doth deserve eternal life, by the worth of his works, and that God would be unjust, if he did not so re­ward him: Yet it may be said to be just, in respect of the promise of eternal life, which God hath graciously made to all Believers, for the merits of Christ, in the Gospel. For there is Justice in keeping of promises: and a promise gives a right to that, where with­out a promise no right could be claimed. Moreover, in this case, the merits of Christ supply the defect of man: and for his sake he may be accounted worthy of eternal life, who is not worthy thereof for his own. Again, there is a [...] in the Judg­ment passed according to the Gospel, upon those, which are under the Gospel.

Ver. 7. By patient continuance in well doing] That is, by patient continuance or perseve­rance in well doing.

By patient continuance, or perseverance in well doing, is meant, such continuance, or perseverance in doing well, as no cross, or persecution, or discouragement can break off.

And by well doing, is meant, not that strict observance of the Law, which the Law re­quireth: for who can do that? but such well doing, as the faithful, and believers perform, which desire and endeavour to walk in all pleasing to God, though they sometimes stumble, and fall: That is, such well doing as is required of them, and they perform, which believe the Gospel.

Seek for Glory] By Glory, is here meant, a glorious and illustrious Estate, such as is described, Mat. 13.43. which Estate can be sought only by them, which believe, and that by faith in Christ. See more of this soon after.

And Honour] Honour, as it is common­ly defined is, a sign whereby men express that Excellency, which they conceive to be in another.

The Honour here spoken of consisteth in that, that God, by that which he will do to such as are here spoken of, will make it ap­pear, how highly he doth esteem of them, and in what account he hath them.

Eternal life] i. e. He will render Eter­nall life. For these words, He will render, are to be repeated from verse 6.

Note here, from this place, that in Eternal life, these three things are compre­hended Glory, Honour, and immortality.

Note also, that the Apostle speaks here of such as believed the Gospel, for none but such could seek as they should for glory, and ho­nour, and immortality, being it was our Sa­viour Christ Jesus, which brought life and immortality to light through the Gospel, 2 Tim. 1.10. And none but such can so seek, as to obtain.

And he speaks of them, and their reward here, to encourage those that believe, in their holy faith, and to induce others to the same, which yet blieved not.

Ver. 8. Ʋnto them that are contentious] i e. Unto them, who having heard the truth, that is, the Gospel of Christ, and are contentious, and fight against it.

By them that are contentious, he seemeth [Page 40] to understand, such as did obstinately resist the Truth, that is, the Gospel, when it was preached, and did strive against it, where­fore he adds, and d [...] not obey the truth.

Of such as resisted, and strove against the truth, that is, the Gospel we have examples, Acts Chap. 14.2. and 17.5. and 19 9

And obey not the truth] By the truth un­derstand the Gospel here, which is the word of God, and therefore truth: and which in respect of eminency of the subject of it, may be called the truth [...]. Thus is the Gospel called the word of Truth, Eph. 1.13.

The Gospel may be also called the Truth in opposition to those figments and lies, which are in the Theology of the Heathen, and to those fancies, which Men of their own heads set up against the Gospel.

They are said not to obey the truth, who when it is preached to them refuse to assent to it, and to receive it.

He seems to speak of truth here, as of a Person, yea, as of a Lady or Mistress, which is to be obeyed, by a Prosopopaeia.

This he speaks chiefly by reason of those Jews, which when the Gospel was preached to them, received it not, but opposed it with all contention: And he speaks it to the end, that he might deterr the Jews from so doing, by consideration of the Judgments, which should befall them for it.

Note, that when the Apostle speaks of not believing, or not obeying the Gospel, he speaks, for the most part, of them, to whom the Gospel was preached, and by them reject­ed!

But obey unrighteousness] Ʋnrighteous­ness is taken sometimes for Falshood, as it is taken, John 7.18 It may be happily so taken here, and signifie any false Doctrine, contrary to, or dissonant from the Doctrin of the Gospel, and especially that which teacheth a way to Justification, contrary to, or disso­nant from that which the Gospel teacheth, which is by Faith.

He seems to speak of unrighteousness here as of a Person, as he did of truth before.

Indignation and wrath] Supple, shall be rendered

He changeth here his manner of speaking.

Indignation and wrath, are put here, Per Metonymiam Efficientis, for punishment, yea, grievous punishment, proceeding from indignation and wrath, to wit, the indiganti­on and wrath of God.

V. 9. Tribulation and anguish] q. d. That is, Tribulation and anguish shall be upon every man that doth evil.

What he called indignation and wrath im­mediately before, he calleth tribulation and anguish here.

Ʋpon every soul of man] i. e. Shall be, or shall fall upon every man.

Put an Emphasis upon the word Every,

The Soul of man, is put here, by a Synech­doche, for Man himself: A part, for the whole.

Yet we may take the Soul here properly, as if the Apostle, intending to speak of the greatness of the Punishment of these men, should say; that it should reach, not to the Body only, but to the Soul also.

The Apostle, in the former verse, spake only of those in particular, who received not the Gospel, when it was preached to them, but opposed it; here he seems to speak of all evil men in general, whether they had heard of the Gospel and resisted it, or no. q. d. Yea, tribulation and anguish shall be upon e­very Soul of man that doth evil, whether he hath heard of the Gospel and resisted it, or no.

And this he doth, least any one should think, that all other wicked men should e­scape punishment, if so be they were not contentious against the Gospel, and disobey­ed it not, which might be, if they never heard of it.

That doth evil] Note, that he saith not, That have done evil, for then who would be saved? But that doth evil, that is, which continueth and persevereth in doing evil, not breaking off his evil course of life, by true and hearty repentance

Of the Jew first, and also of the Gentile] i. e. Upon the Soul of the Jew firist, and then of the Gentile.

See of this Phrase, Chap 1.16.

He doth yet more fully shew, that none that doth evil shall escape, by saying, that neither Jew nor Gentile shall escape.

He saith here, that this punishment shall fall first upon the Jew, and the reason is, because the Jew was before the Gentile in the blessing of God, and in the means of holiness; and as his sin is greatest, who hath the greater means of holiness, and is not ho­ly, so shall his punishment be the greater.

Ver. 10. But glory, and honour, and peace, to every man that worketh good] i e. But as I said verse 7. glory, honour, and peace, to every one that worketh good.

The Apostle repeateth what he said verse 7. the more to enforce what he said there.

And Peace] By Peace is understood (ac­cording to the Hebrew Phrase) Felicity and Happiness, yea, a Congeries of all good things. By Gl [...]ry, Honour, and Peace, are meant here, that which he called Eternal life, v. 7.

To every man] That is, shall be to every man.

That worketh good] See verse 7.

To the Jew first, and also to the Gentile] i e. To the Jew first, then to the Gentile.

Ver. 11. For there is no respect of Persons with God] i. e. For God will respect neither the Jew as he is a Jew, nor the Gentile as he is a Gentile; But if a m [...]n do evil, he will pun [...]sh him for his evil, though he be a Jew, and if he worketh good, he will reward him for so working, though he be a Gentile.

The Apostle prevents a tacite Objection here, for whereas he had joyned the Gentile with the Jew, both in the reward and in the punishment, and so had made them in those things alike; A Jew might Object and say, How is it Paul, that thou makest us like to the Gentiles, or the Gentiles like to us? Are not we the Children of Abraham? &c. How is it therefore that thou sayest, that we shall be punished like to the Gentiles, or that the Gentiles shall be rewarded like unto us? for we Jews are of a more holy Stock, than that we should be ranked with the Gen­tiles. To this the Apostle answers, even from Deut 10 17. with God there is no respect of Persons, q. d. In that Judgment which God will pass upon all men, he will not have any respect to the Stock or Parentage of any man, or to any such like thing, so as to accept of a wicked man for his Stock sake, or to reject a good man because of his Parentage; but he will reward them, every man according to his works, which he hath done.

Respect of Persons, (or rather respect of Faces, for this is judged to be the better in­terpretation of the Original word ( [...]) is, When respect is had in judge­ment, not to the deeds and actions of a man, which only should be scanned there; but to o­ther things, as Beauty, Honour, Parentage, Riches, and the like, which have nothing to do, or have no Relation to the things, which are to be judged,

But it may be objected here, that God will reward the Jew, which worketh good, before the Gentile, which worketh good; and therefore God is a Respecter of Persons in judgement.

Answ. Caeteris Paribus: Or if other things are alike in both, God will indeed give the prerogative of order to the Jew, before he will to the Gentile: But not when the Gentile excelleth the Jew. But to give the praerogative of order, for a mans stock or parentage sake, is not against ju­stice, nor liable to that, which is called respect of persons, much less when God had before promised, such a favour to the chil­dren of Abraham: For in those things, which are of meer favour, there is not re­spect of persons: and in all things whatso­ever there must an order be observed.

Ver. 12 As many as have sinned without the Law, shall perish also without the Law] By the Law is here meant the Law, which is so called [...], that is the written Law, which was given by Moses.

And the meaning of these words is this, that, as many as have not received the Law, which was given by Moses (as it was by him given) and yet have sinned, shall perish or be damned; (though they do not perish or are damned, by that Law of Moses) to wit, if they do not repent, nor lay hold of Christ and his Gospel.

Without the Law] i. e. Having not re­ceived that written Law, which was given by Moses.

By these he understands the Gentiles.

Shall also perish without the Law] i. e. That is shall also be damned, though they be not damned or condemned by the writ­ten Law of Moses.

If you ask by what Law then they shall be damned or condemned (for none shall be damned or condemned, but for sin, and there is no sin, but is against a Law)? I answer, They shall be damned or condem­ned by the Law of Nature, which was writ­ten in their hearts.

As many as have sinned in the Law] i. e. As many as have sinned, having received the Law, to wit, the written Law of Mo­ses, and are under that.

By these he meaneth the Jews.

Shall be judged by the Law] i. e. Shall be judged by that Law, whether they have sinned or no, and being found sinners by that, shall be by that condemned; to wit, if they lay not hold of Christ, and re­pent.

Ver. 13. For not the Hearers of the Law are just before God.] i. e. For they which are not Doers, but Hearers only of the Law, they are not such, as shall be justified or acquit­ted in judgement before God.

We must understand here the word One­ly.

And by Hearers we may understand, not any ordinary Hearers onely, but such also; as have been diligent in hearing, the Law read and expounded, and have so far profited thereby, as that they rest therein, and know Gods will, and approve the things that are excellent, and are able to be instructors, and Teachers of others and are such as we read of, Verse 17, 18, 19, 20.

And by being just before God, is meant, be­ing justified, as the next Sentence sheweth.

Note, that the Jews, who sought for ju­stification by the Law, were so conceited of their diligent hearing of the Law, and the knowledge, which they got by hearing, as that they thought themselves so highly beloved of God for that alone, as that God would not by reason of that condemn them, or cast them off, though they broke the Law: The Apostle therefore to take away this vain conceit of theirs, Add to prevent any Objection, which they might raise against that which he had said, saith, That not the Hearers of the Law are just before God, but the Doers of the Law shall be justified.

The Doers of the Law shall be justified] By the Doers of the Law, are meant, such as so do the Law as the Law requires, that is, such as so do the Law, as that they never fall, or fail, at any time in performing whatsoever the Law commands; for he that continueth not in all things, which are written in the Book of the Law to do them, is so far from being accounted just, or from being justified by the Law, as that he is cursed, Galath. 3.10. Deut 27.26.

Note, That the Apostle doth not affirm here or say, that there are any such as have so perfectly observed the Law, or have been such Doers thereof as the Law requireth: But he doth onely teach, what is required to legall Justification, and what they must do, who would be justified by the Law. They must not be bare Hearers of the Law, as the Jews would have it, but exact doers of it.

Shall be justified] i. e. Shall not come in­to condemnation, but shall be acquitted in judgement, and freed from punishment.

Ver. 14. For when the Gentiles, which have not the Law] i. e. When the Gentiles, which have not the written Law of Moses, nor ever had it, &c.

By the Law, understand here the written Law of Moses.

Note, That these words relate not to that which went immediately before, but to those words of the twelfth verse, As ma­ny as have sinned without the Law, shall also perish without the Law. After which words we must understand these or the like, to wit, Yet you must not think that the Gen­tiles, were altogether without a Law. As if he should say, As many as have sinned without the Law shall also perish without the Law; yet you must not think, that the Gentiles are altogether without a Law, for when the Gentiles, which have not the Law, do by nature the things contained in the Law, these having not the Law are a Law unto themselves. For,

The Apostle doth here, either prevent, or answer an objection, which might rise from these words, ver. 12. As many as have sinned without the Law, shall also perish with­out the Law; For a man when he heareth this may say; If they were without a Law, how could they sin, for sin is the deviation from a Law: and if they have not sinned, how can they justly be punished or condemned. To which the Apostle answers in effect thus, Though I said (speaking of the Gentiles) that As many as have sinned without the Law, shall also perish without the Law, yet yee must not think, that the Gentiles were altogether without a Law: for when the Gentilss, which have not the Law, do by nature the things contained in the Law, these though they have not the Law, yet are as a Law unto themselves.

Do by nature the things contained in the Law] i. e. Do by the light of nature such things, as are contained in the moral Law of Moses, and are prescribed or commanded to be done thereby.

By the Law understand the Law of Mo­sos, and that not the Ceremonial, but the Morall Law by him given.

He saith, that the Gentiles did such things as are contained in the Law, not because they performed or kept the Law, which the Jews broke; or that they did fully answer, that knowledge, which they had of the truth, but because they did many things, which the Law prescribed, for in making publick Laws, and in giving private precepts, they did praescribe, and give in precepts, honest things, and forbid things dishonest, even as the Law of Moses it self did,

These having not the Law] i. e These, though they have not the written Law of Moses given them in Tables of stone or [Page 43] outward writings, as the Jews had.

Are a Law unto themselves] That is, Are as a Law, or instead of a written Law unto themselves.

The Particle, As, is here (as often it is elsewhere) to be understood.

Therefore; they are as a Law unto themselves, because they can by the light of Nature, which is in them, tell themselves, what is honest, and what dishonest, and what is to be done, and what to be left un­done.

V. 15. Which shew the work of the Law written in their hearts] This relative Pronoun, which, includeth here and intimateth the cause, as also it did chap. 1.25. q. d. For they shew, Supple, by doing by nature the things con­tained in the Law, that the work of the Law is written in their heart; And therefore they are as a Law unto themselves.

They shew the work of the Law to be written in their hearts, because they do those things, which are contained in the Law, verse 14

The work of the Law] By the work of the Law some understand the Law it self, which is the Work, to wit, the Work of that great Law-maker, the Lord of Heaven and Earth; and as for the manner of speech, the Law is called the Work of the Law, as Circumci­sion is called the sign of Circumcision, Rom. 4.3.

Others take the Work of the Law, for the effect of the Law, to wit, the written Law of Moses, that is, for the knowledge of good and evil: for one effect of the Law is, to shew, what is good, and to be followed, what is evil and to be shunned, q. d. For what the written Law doth work in the Jews, to wit, the knowledge of good and evill, that do they shew written in their hearts, which is an argument, that They are a Law unto themselves.

Written in their hearts] He opposeth, the writing in their hearts, to the writing in Tables of Stone, after which manner, the Law was written, which was given by Moses.

Their conscience also bearing witness] q. d. They not onely by shewing the works of the Law, written in their hearts, testi­fying that they are a Law unto themselves; but their Conscience also testifying the same thing, to wit, That they are as a Law unto themselves.

This therefore is another argument to prove, That the Gentiles are a Law unto themselves.

The Conscience is an operative Quality, or Faculty, or Action, (as some will) of the mind, which applieth our deeds to the Principles, or Rules, or Law of right Actions, and thereby sheweth what is done, as it ought to be, and what is not done, as it should be done

Or it is a Practique Syllogisme, (as some call it) which by the light of nature, or of Grace, judgeth and concludeth, what is honest, what dishonest, what is command­ed, what forbiden, what shall be rewarded, what punished.

In this Syllogisme, the Major Propositi­on is; either from the light of Nature, or from the Scriptures: As for example, he which sheds mans blood, by man shall his blood be shed, Gen. 9.6.

This is the Major Proposition, which the Conscience takes notice of.

In the Minor Proposition; the Consci­ence of the Murderer assumeth, saying; thou hast shed mans blood.

Then doth the Conscience conclude a­against her own Master, Therefore must thy blood be shed by man.

The Conscience, therefore in whom soe­ver it is, hath knowledge of the Principles, or Rules, or Law of Actions: and in the Gentiles, which have no written Law given them from God, as the Jews had. she hath this knowledge from what is imprinted by Nature, in their hearts. Therefore well might the Apostle say, that their Conscience testifieth, that they are a Law unto them­selves.

And their thoughts the mean while ac­cusing or else excusing one another] q. d. That is, their thoughts (in the mean time that they are working, or doing any thing) either accusing, or excusing them respective­ly, that is, as they do either evil, or good: For if they do evil, their thoughts will ac­cuse them; if they do good, their thoughts will excuse them, though men accuse them.

This, I take to be the sence of this place, as it is here rendered, where Tò, in the mean time, signifies the mean time that they are wor­king; and One another, is as much as them respectively: For I understand this, not of the thoughts, but of the Men in whom these thoughts are.

But if you take it as though their thoughts accused or else excused one another; So that the Accusers and Excusers were thoughts; and the Accused or Excused were thoughts, understand it not so as that [Page 44] the thoughts did this Reciprocally, That is, as if the same thoughts did accuse the same thoughts, which accused them, &c. But so, as that when evil thoughts arose in a man, other thoughts arose in him and did accuse those evil thoughts of sin and evil: and when those thoughts arose in a man, which might seem evil, and were not so, other thoughts arose, and did Apologize for, and defend these thoughts. For the word in the Original is [...], which doth not alwayes signifie a Reciprocation, as will ap­pear by Ephes. 5.21. [...]. Being subject one to another in the fear of God, where the Apostle would have Subjects to be subject to their Princes, Servants to their Masters, Children to their Parents; but not Princes again to their Sub­jects, Masters to their Servants, nor Parents to their Children. And according to this interpretation and exposition, To, in the mean while, must either be redundant, or signifie, while they are Practically busied in examining what they have done.

Yet this place is most commonly rendered by other Interpreters thus (though the sence be in a manner still the same) and their thoughts by turns accusing or else excusing them: The sence whereof is this, q. d. That is, their thoughts by turns either ac­cusing them, as when they do ill, or excu­sing them, as when they do well.

Note, that the Conjunction, And, is put here, as a Note of Declaration, and is as much to say, as That is, for the thoughts accusing or the thoughts excusing are as two Species or Parts of the Conscience, and de­clare what the Apostle meant by Consci­ence.

The thoughts of men cannot accuse men except they have a Rule or Law to judge their actions by, from which Rule or Law, they see their actions swerving: Nor can they excuse them, except they have a Rule or Law, to judge their actions by, agreable to which Rule they find their actions: Therefore these thoughts of men accusing or excusing them, shew that the Gentiles have a Law written in their hearts, and so, that they are as a Law unto themselves.

Ver. 16. In the day when God shall judge the secrets of Man] i. e. In that day when God shall judge, even the secrets of men.

These words relate to the twelfth verse, by an Hyperbaton, so that whatsoever com­eth between, is to be read with a Parenthe­sis

The Day or Time here mentioned, is the Day, or Time of the General Judgment.

God is said to judge the secrets of men in this day, not because he will not judge those works which are open and manifest: But because he will not judge them only, but also the very secret counsels and deeds of men.

But the Apostle mentioneth here only se­crets, to shew, that this judgment shall be different from the judgment of men, who can judge only those things which are ap­parent, and to signifie, that they which com­mit sin, though never so secretly; shall not escape judgment.

According to my G spel] i. e. According to my preaching, or, according to that which I teach, and preach to all people. For in preaching the Gospel, I preach that God will judge the world by Jesus Christ.

The Gospel is to be taken here for the preaching of the Gospel, (by a Metonymie) as it is taken 1 Cor. 9.14. in the latter word Gospel: & 2 Cor. 8.18. & Gal. 2.7. and Phil. 4.15.

He calls it his Gospel, as it was ministred, or preached by him.

He mentioneth his preaching of the Gospel here, because it could not be known by na­tural reason, that the world was to be judg­ed by Jesus Christ. As also, because God commanded the Apostles to preach unto the people, and to testifie, that it is he, to wit, Jesus Christ, which was ordained of God to judge the Quick and the Dead, Acts. 10.42.

V. 17. Behold thou art called a Jew] In that tacite Objection, which the Jew is to be un­derstood to make between the first and se­cond verse of this Chapter, and which the Apostle answereth in the second verse, &c.

The Jew relyed upon many Praerogatives and Excellencies which he conceived himself to have, and of which he boasted; As, ex. gra. that he was a Jew by Nature, and so a Child of Abraham. And that he was learned in the Law of God, Circumcised, &c. for which he thought he was so far in the favour of God, as that he should not be condemned, or judged for his sins as the Gentile should: which vain conceits, and thoughts of his, the Apostle confuted before at verse the se­cond, &c.

Now, here from this place to the end of the Chapter the Apostle sheweth, that the Jew was so far from being in the favour of God (so as that he should not be condemned, or judged for his sins, by reason of those Privi­ledges, and Excellencies which he relyed up­on, [Page 45] and which he boasted of) as that (being his life was vitious) those Prerogatives and Excellencies, should make his sins the grea­ter, and so tend to his greater judgment, and condemnation: For where men have the greater inducements, and cause or means to be pious and holy: if they are not pious and holy, according to those inducements, and cause, or means; there their sin is the grea­ter, and their condemnation or judgment the heavier

Behold] By this word the Apostle rouseth up the careless Jew (who through the vain conceits of the Prerogatives and Excel­lencies which he conceived himself to have, snorted in his sins) to consider and behold his sins, and the judgments due unto him for them

Thou art called a Jew] The Children of Abraham were commonly called Israelites, from Jacob the Grandchild of Abraham, who was also named Israel, untill the Ten Tribes were carried away Captive into As­syria, and their Common-wealth destroyed: But after that, the Kingdom of Judah re­maining, (of which the Tribe of Benjamin was a part) they were called Judaei, that is, Jews, from the chiefest Tribe of that King­dom, which was the Tribe of Judah.

Thou art called a Jew] A Jew was des­cended from Abraham, of which descent he was very proud, and thought it enough for him to say, I have Abraham for my Father, Mat. 3.9.

Upon this account that they have Abra­ham for their [...]ather, the Jewish Doctors doubt not to reckon, that all Israel is to have a share in the world to come. Talmud. in Sanhedr. per. 10. 1.

And Justin Martyr saith of the Jewish Rabbius, that they suppose, [...], i e. That the e­verlasting Kingdom shall be surely given to those that are of the Seed of Abraham ac­cording to the flesh, although they are sinners and disobedient to God.

Note, that the Apostle saith not, Behold thou art a Jew, but behold thou art called a Jew: And this he saith, either in allusion to that, that they were very well pleased, and delighted to be called Jews: Or because they were Jews rather in name than in truth, as will appear, v 28, 29. where he con­futes this vain glorying of the Jew, because he is a Jew.

And restest in the Law] i. e. And more­over, thou takest delight in the Law of God, as in that, which is most perfect, and than which there can be nothing perfecter.

Or, putting the Law (per Metonymiam Subjecti) for the reading of the Law, thus, Thou restest in the reading of the Law, and desirest to read or know nothing else.

When we attain to the top of our desires, so that we can go no further, or desire no­thing more of any thing (especially the thing not affording it) then do we rest in that, which we have attained to and delight our selves in it.

And makest thy boast of God] To wit, that God is thy God, and that he hath made a Covenant with thee, and promised to be thy God, Gen. 17. And hath given thee his Law and his Statutes, Psal. 147.19.

V. 18 And knowest his will] Supple, Though thou doest it not.

And approvest the things, which are more excellent] That is, and thou by examina­tion having found out what those things are, which are most excellent in the sight of God, thou likest them and approvest them, That is, thou praisest them and assentest to them, as such, (though thou doest not practice them)

That word [...], which is here rendred Approvest, may signifie both exa­mining and approving, or, liking upon exa­mination; wherefore here I interpret it, liking, or approving, or assenting to, or praising after examination.

Being instructed out of the Law] i e. As being instructed out of the Law from a Child, whereby thou knowest the will of God, and whereby thou art able to examine, and judge of those things, which are most excellent.

He sheweth the cause here, or the means, by which he a Jew came to know the will of God, and to be able to judge of those things, which are most excellent in Gods sight.

Ver. 19 And art confident that thou thy self art a guid of the blind] i. e. And boastest that thou art such a guid, as that thou canst lead those that are blind, and bring them into the right way.

And art confident] i. e. And boastest.

Note, that Confidence is put sometimes for Boasting, by a Metonymie; because boasting proceedeth of confidence: so 2 Cor. 10 7. If any one trust to himself, or, is con­fident of himself, that he is Christs, is put for, If any one boasteth that he is Christs; and trust or confidence is put for glorying, 2 Cor. 3.4.

A Guide] That is a Teacher: A Meta­phor, from a Guide in the way.

Of the Blind] i. e. Of the ignorant.

By the Blind are here meant literally, such as want their bodily sight, but by a me­taphor the Ignorant.

And the ignorance of God, and of his Will, is every where in Scripture, called blindness, by a metaphor: as John 9. ver. 39, 40, 41. Matth. 15.14. and 23. ver. 16, 17, 19, 24, 26. where our Saviour reproveth the blindness, that is, the ignorance of the Pha­rises.

By the blind or ignorant he meaneth the Gentiles particularly; yet he may mean also some of the more ignorant parts of the com­mon people of the Jews, for the Apostle seemeth to speak here chiefly of the Scribes and Pharises, who were puffed up with a great opinion of their own wisdome, and knowledge in the Law: Though the mean­est of the Jews also, thought himself able enough to teach a Gentile.

A light of them, which are in darkness] This is a Repetition of what he said be­fore.

Light is taken here for one that giveth light, by a metonymy, to wit, the light of Knowledge.

Ver. 20. An instructer of the foolish] By the Foolish, he meaneth those that are altogether without true Wisdom and Know­ledge.

A teacher of Babes] i. e. A Teacher of those which have no knowledge, for of such is the name of Babes used (by a metaphor) 1 Cor. 14.20 Heb. 5.13

This is also a Repetition of what he said before: where note, that the Apostle doth repeat the same things, and use an heap of the like expressions here, the more to set out the boasting of these men, whereby they boasted of their knowledge.

Which hast the form of knowledge, and of the truth in the Law] i. e. Because thou art such a one, as hast the forme of Know­ledge, &c.

He sets down the cause here of their a­foresaid confidence and boasting; they were therefore confident, and did therefore boast as they did, because they had the form of Knowledge and of the Truth in the Law.

What we know, we know by the Species, or Images of the things known, which are printed in our minds: These Images, or Species, or the congeries thereof, orderly placed or marshalled, are called here the form of Knowledge and of the Truth. By which he signifies, that whatsoever is writ­ten in the Law, the Jew said that he had the Image of it exactly and orderly imprin­ted in his mind, by which he presently knew the things themselves.

Or by the form of Knowledge, he may mean, the true Method of teaching know­ledge, where by every particular, which is to be known, is put in due forme, place, and order, which helps the memory both of the Master, and of the Scholler.

Of knowledge, and of the truth in the Law] Knowledge, and Truth here signifie one, and the same thing, to wit, the Knowledge and Doctrine of those things, which appertain to Religion and Godliness; which things are contained in the Law, and which God would have us know.

Some think, that there is an [...], a figure so called, in these words Of know­ledge and of the Truth. And that of Know­ledge and of the Truth, are put for, Know­ledge of the Truth, or of the true Know­ledge.

In the Law] i. e. Of the Law, for In, may be a note of the Object here, or matter of Knowledge. Or In, may be taken here for By, and so In the Law, may be interpreted by the Law, that is, by the benefit of the Law. It may also be taken, as it is usually taken, and the Truth may be taken for the truth of things contained in the Law.

Note, that these Prerogatives and gifts, or endowments which the Apostle hath from ver. 17. hitherto ascribed to the Jews, may be ascribed unto them, out of the opinion, which they had of themselves, not that they were so, as he describes them to be, indeed, for see what our Saviour saith of such men, Matthew 23.16.

Ver. 21. Thou therefore, which teachest a­nother, teachest thou not thy self] The Apostle doth here shew, that the Knowledge, which the Jew boasted of, was so far from excusing him from sin, and exempting him from judgement, as that it made his sin the grea­ter, and so his judgement the more griev­ous.

These men taught others in that they gave them Orall Precepts, what they should do: but they taught not themselves, because they did not practise themselves, what they gave in praecept to others.

Note, that the Apostle useth Interrogato­ies here, the more to shew the indignity of these mens doings.

Thou that preachest, a man should not steal doest thou steal?] The Apostle doth not bring proofs, of these particulars of which he here accuseth the Jews: Neither need he, so well known at that time, were these things, which he accuseth them of.

Ver. 22. Thou that abhorr [...]st Idols doest thou commit sacriledge?] St. Hierom ob­serveth, That the Jews after the Babylonish Captivity, never worshipped Idols, at least publiquely, as they did before that time: and so doth the Targum Hierosolomytanum report of those Jews, which returned out of the Captivity to their own Land and lived there. But as for those which were dispers­ed among the Gentiles, they were not free from Idolatry, as appeareth 1 Peter 4.3.

Doest thou commit sacriledge?] Sacriledge is a sin by which an holy thing is violated. And it is committed, when that which is holy is stoln, or unlawfully taken out of an holy Place, or, when that which is not holy is stoln, or unlawfully taken out of a Place that is holy, or, when that which is holy is stoln, or unlawfully taken out of a Place which is not holy.

The Sacriledge here imputed to the Jews, is likely to have consisted in that, That some did defraud the Priests and Levites of their Tithes, and such things as were due unto them by the Law: and others did take those things, which were Dedicated to the use of the Temple, and convert them to their own private use.

It may be asked here, why Saint Paul said, Thou that abhorrest Idols, doest thou commit Sacriledge? whereas he said before, thou that preachest a man should not steal, doest thou steal? thou that saist a man should not commit adultery, doest thou commit adultery? For are Idolatry and Sa­criledge the same things?

Answ. Idolatry is a spiritual kind of Sa­criledge, for it takes away from God the honour which is holy to him. Therefore might the Apostle say, Thou that abhorrest Idols, doest thou commit Sacriledge? As if he should say, Thou that abhorrest Sacri­ledge in one kind, doest thou commit it in another.

Again, the reason, why the Jews abhor­red Idols, was, because Idols were injurious to the Glory and Majesty of God: and as Idolatry is injurious to Gods Glory and Ma­jesty; so is Sacriledge too; (Read Malach. 1.) When therefore the Apostle saith: Thou that abhorrest Idols, doest thou commit Sacri­ledge? It is as if he should say; Thou that abhorrest Idols because they are injurious to the Glory and Majesty of God, doest thou commit Sacriledge, which is injurious to the same Glory and Majesty?

Ver. 23. Thou that makest thy boast of the Law] i. e. Thou that makest thy boast, that God hath given thee his Law, and so honoured thee above the Gentiles, Psalm 147.19. Or, thou that makest thy boast of the knowledge, which thou hast in the Law, &c.

It was no contemptible Priviledge, which God gave to the Jew above the Gentile, in giving him the Law, (Read Deut. 4. v. 6, 8. and Psalm 147. v. 19, 20) Therefore no wonder, that the Jew boasteth of it, and of his knowledge therein.

By breaking the Law dishonourest thou God?] i. e. Doest thou break the Law, which thou boastest of, and so dishonourest God the giver of it? q. d. Doest thou turn that, in which thou gloriest, to the dishonour of him, which is the Author thereof, and should receive Glory thereby?

As God is honoured by our obedience to his Law: So is he dishonoured by the disobedience which is thereto offered: For the breach of a Law, turns to the contumelie and reproach of the Law-maker: And it makes unbeliev­ers to speak ill of him, who giveth the Law, when they to whom he gave it thus break it; For they think, that either he did delight in, or connive at wickedness, and forbid it only in a kind of formality, or that he did not see it, or that he was not able to punish it, if he saw it, and the like.

The Apostle after that he hath instanced in some particular sins of the Jews, contrary to their Doctrine and Profession (whereby they were made more liable to judgment, than otherwise they would be) wraps up the rest in this General, Thou that makest thy boast of the Law, by breaking of the Law disho­nourest thou God?

Ver. 24. For the name of God is blasphem­ed among the Gentiles through you] i. e. For God is evil spoken of among the Gentiles, and ye are the cause that he is evil spoken of.

Blasphemy is commonly taken in the Scripture, and in Ecclesiastical writers, for evil speaking of, or against God. And they which profess God to be their God, do make the Heathen, which know not God, to speak evil of God, or against God, when they sin, contrary to the commandment of God. For the Heathen, when they see them sin, [Page 48] and commit those things which are evil, they say, that that God whom they worship doth either delight in evil, or, sees not, nor can see their evil deeds, or, if he doth see them, and take notice of them, yet he is not able to punish them, or is willing to connive at them; all which are evil speakings of God.

As it i [...] writtten] To wit, Isaiah 52.5. My Name continually every day is blasphem­ed, (and according to the reading of the Septuagint, there is added) amongst the Gentil [...]s.

How these words are applied by the Apostle to his present purpose, may be asked.

Most Interpreters think, that they are ap­plied only by Accommodation, which is, when words are only used for the present purpose, without any relation to the matter which is handled in that place, from whence the words are taken: As if the Apostle should say, Through breaking the Law dis­hono [...]rest thou God? For what is written by the Prophet Isaiah, (Chap 52.5.) may be said of you, viz. The Name of God is blasphemed among the Gentiles through you.

But yet the Apostle may alledge that place of Isaiah as a reall proof, to prove that the Name of God was blasphemed, that is, dis­honoured and evil spoken of among the Gen­tiles by reason of the sins of the Jews.

The blasphemy which the Prophet Isaiah speaketh of, was that, by which the Ba­bylonians and other Gentiles, bordering up­on them, or living among them, did blas­pheme the true God. But this blasphemy was occasioned, partly by the fault of the Jews, which were then in Captivity to the Babylonians; for many of the Jews, which were in Babylon, lived not so strictly as their Religion required; and when God sent his Prophets to tell them in his Name, that he would deliver them out of the hands of the Babylonians, they considering the great Power of the Babylonians, (who lay heavy upon them) more than they did the Omni­potency of God, would not believe the word of the Lord; which made the Babylonians to think and say, that the God of Israel was a wicked God, because his Servants were wicked. And that he was a poor weak God in respect of them, because he was not able to deliver his Servants out of their hands, nei­ther did his Servants think him able to do it.

This then was spoken by the Prophet of the Babylonians, and other Gentiles, who were moved to blaspheme God, by the evil carriage of the Jews, which lived in the time of the Babylonish Captivity.

But those Jews which lived in the time of the Babylonish Captivity, might be in respect of their evil carriage, a Type of those Jews, which lived in the time of the Gospel; and so what is litterally or historically spoken by the Prophet Isaiah touching them of that time, might be Prophetically spoken by him of those which lived in the time of the Gospel: And so our Apostle may take it.

For proof of this, that the Jews of one time, may be Types of the Jews of another time, ob­serve, that the Prophet Isaiah, speaking of the Jews of his time wherein he lived, saith in the Person of God, This people draweth near me with their mouth, and with their lips do honor me, but have removed their heart far from me, and their fear toward me is taught by the Precepts of men, Isa. 29.13. Now what the Prophet saith there, is plain that he saith litterally or historically of the Jews of the time in which he lived. Yet because (as it seems) these Jews were a Type of those Jews which lived in our Saviours time, these words of Isaiah are taken not only as an Historical narration, of those Jews which lived in Isaiah's dayes, but also as a Prophesie concerning those Jews which lived in the dayes of our Saviour, for thus saith our Sa­viour to them, Mat. 15.7. Well did Isaiah prophesie of you, saying; This People draweth nigh unto me with their mouth, and honoureth me with their lips, but their heart is far from me. But in vain do they worship me, teach­ing for Doctrines the Commandments of men.

Ver. 25 For Circumcision verily profiteth, if thou keep the Law] Between this and the foregoing verse, we must understand these, or the like words, Neither boast thou [...]f this, that thou art Circumcised, q. d. Neither boast thou of this, that thou art Circumcised; for Circumcision verily profi [...]eth thee, if thou keep the Law, but if thou be a breaker of the Law, thy Circumcision is ma [...]e as un­circumcision, and so cannot profit thee at all, &c.

Note, that the Jews thought highly of themselves because of their Circumcision, in­somuch that they deemed that they were be­loved of God (how wicked soever their lives were) for this very reason, because they were Circumcised, and that God would not poure down his wrath upon them; though he would revenge himself upon the uncir­cumcised Gentiles. And upon this high conceit of themselves, by reason of their [Page 49] Circumcision, is the tacite Objection built, which the Apostle here answereth.

Ci [...]cumcision profiteth if thou keep the Law] A Question may here be asked, viz. How doth Circumcision profit the Jew for avoid­ing of Gods Judgements, if he keep the Law?

I answer, the keeping of the Law is pro­fitable to Iustification, for the doers of the Law shall be justified, v. 13. And if for Ju­stification, then for avoiding the Iudgments of God: Now, for keeping of the Law, it is profitable to have the Law plainly written, and explained, and to have it backed with promises, and rewards to them which keep it: and this they have which are Circum­cised, by vertue of the [...]r Circumcision, for un­to them which were Circumcised were com­mitted the Oracles of God, Chap. 3.2. and 9 4. and Psalm 147.10. But if a man keep not the Law, it will be no profit to him to know the Law, and so no profit to be Cir­cumcised, yea, It is better for a man not to have known the way of Righteousness, than after he hath known it, to turn from the holy Commandment delivered to him, 2 Pet. 2.21. This answer is countenanced by what our Apostle saith, verse 27. Shall not uncircum­cision, which is by nature, if it fulfill the Law Judge thee, who by the Letter and Circumci­sion doest transgress the Law?

Ad to this, That if upon a supposition, He that is Circumcised should keep the Law, & he that is uncircumcised should also keep the Law, yet the Circumcised, shall at least in order, be preferred before the uncircumcised, by reason of his Circumcision, which is some profit.

Another Question may here be asked, and it is this; Being that the Ceremonial Law was abrogated, when the Apostle wrote this, and Circumcision was a Ceremony, how can Saint Paul say to the Jew as he doth here, Circumcision verily profiteth, if thou keep the Law?

Answ. We may say that what Saint Paul speaketh here, he speaks by a [...] or Concession only, granting to the Jew for Ar­gument sake, that as true, which was not true, viz. That Circumcision was in force; that he might convince the Jew of that which he most boasted of, and wring that Weapon out of his hand, in which he most trusted, with the more vigour or greater might.

Or, Secondly, we may say, That Saint Paul in this his discourse against the Jews in this Chapter, though he may seem to tax, only the Jews of his own time, yet he taxeth all those Jews also, which lived under the Law, which thought they should be saved through Circumcision, and when he speaks to the Jew, he speaks by a Prosopopoeia or Syllep­sis to them all, both dead & living, collective: The far greatest part thereof, being that they lived when the Law and Circumcision was in force, he may say to them in general, Circumcision verily profiteth, if thou keep the Law.

If thou be a breaker of the Law] i. e. If thou keepest not the Law in every point.

Thy Circumcision is made uncircumcision] i. e. Thy Circumcision is become as uncir­cumcision, and thou shalt get no more bene­fit thereby, than if thou hadst never been circumcised.

Ver. 26 Therefore if the uncircumcision keep the righteousness of the Law, shall not his un­circumcision be counted for circumcision] q. d. Being therefore it is so, that if thou, who art a Circumcised Jew, breakest the Law, thy Circumcision is become as uncir­cumcision, shall it not be so, that, if an un­circumcised Gentile keep the Law, his un­circumcision shall become as Circumcision. That is, If it be so that thou notwithstand­ing thy Circumcision shall perish if thou breakest the Law, shall it not be so, that a Gentile, shall be justified, if he keep the Law, notwithstanding his uncircumcision.

The Apostle that he might pull down the pride of the Jew, by which he alwayes ex­alted himself against the Gentile, and that he might equal the Gentile with the Jew, (over whom he boasted) in the reward due to Righteousness, whom he ranked before with the Jew, in the punishment due to unrighte­ousness, he draws this conclusion of which he speaks here, out of that which he said, v. 25.

Note, that Saint Paul doth not affirm here, that any uncircumcised person did e­ver keep the righteousness of the Law, so as the Law requireth, but he only sheweth, that if there were any such, how God would deal with him.

If the uncircumcision] i. e. If an uncir­cumcised person.

He puts here uncircumcision, for him that is uncircumcised, the Abstract for the Con­crete, Per Metonymiam Adjuncti.

Keep the righteousness of the Law] i. e. Keep the righteous Precepts and Command­ments of the Law, as the Law requireth

Shall not his uncircumcision be counted for circumcision?] i. e. Shall not he be ac­cepted before God, and justified in his sight (though he be uncircumcised) as well as if he were circumcised?

Ver. 27. And shall not uncircumcision, which is by nature] i. e. And shall not he, which is uncircumcised by Nature, that is, by his Stock, or by his Kin or Ancestry.

He puts uncircumcision, for him, which is uncircumcised, as he did in the beginning of the 26 verse, and he opposeth him, that is uncircumcised by Nature, to a Jew (which is circumcised) by nature as the Apostle cals him, Galat. 2.15.

If he fulfill the Law] i. e. If he doth all things at all times, as exactly as the Law re­quireth.

Judge thee] i. e. Condemn thee, O thou Jew.

But how shall the uncircumcised person, if he fulfil the Law judge the Jew, that trans­gresseth the Law? Answ. He shall do it, not by judging him, as a Judge; but by accu­sing him, as an Accuser, of his transgressi­on: for an Accuser is said to condemn a man, when he doth so convince him in his ar­raignment, and bring such evidence against him: as that he is condemned through his accusation, and evidence. And he shall accuse him and condemn him, not by words, but by his example, because he kept the Law, being uncircumcised, whereas the Jew, which was circumcised, and had the Law, written before his eyes, transgressed the Law: And in this sence it is said that the Men of Nineveh and the Queen of Sheba should rise up in judgement against those Jews, which our Saviour there reprehends, and condemn them, Mat. 12.41.

Or, the uncircumcised, if he fulfill the Law may be said to judge the Jew, which breaks the Law, because he shall move God to condemn him, for he shall give just occasi­on to God, the judge of all, to condemn him, being that he kept the Law, though he had it not written, but the Jew, though he had it written, broke it.

Who by the Letter and circumcision] i. e. Who having received, that is, who though thou hast received both the written Law and circumcision.

Note, that By, is taken here for With, [...] for [...], as chap 4.11 So that this is as if he should say, Who with the Letter and circum­cision, that is, Who having the Letter and circumcision, or who though thou hast both the Letter, and circumcision, &c.

By the Letter is meant the Law written in Letters.

Ver. 28. For he is not a Jew, which is one outwardly, &c.] The Apostle prevents an Objection here. For whereas he shewed from ver. 17. to ver. 24 That a Jew, which had the knowledge of the Law, being that he sinned; his sin was greater than his, who was not a Jew, and had not the knowledge of the Law. And whereas he told the Jew ver. 25. That if he kept not the Law, but was a breaker of the Law, his circumcision (which he so much trusted in) was made uncir­cumcision. And again, ver. 26, 27. That the uncircumcised Gentile, if he keep the Righ­teousness of the Law, his uncircumcision should be counted for circumcision; yea, He should judge the Jew, who having both circumcision and the Law did transgress the Law. A Jew might object saying, But how can this be Paul, that the case of a Jew, can be so bad as thou makest it, though he doth sin? Or how can it be that his circumcision, should become uncircum­cision, if he keep not the Law? And how should the uncircumcision of the Gentiles, if they keep the Righteousness of the Law, be counted for circumcision? And how should an uncircumcised Gentile, which ful­filleth the Law, judge a Jew, which hath the Law and circumcision, if he transgres­seth the Law? For knowest not thou, that a Jew is in high respect and favour with God, as being a Child of Abraham the friend of God? and that circumcision is highly respected and favoured of God, as being given to Abraham, as a sign of his favour, and a Seal of the covenant, which he made with him and with his seed, whose seed the Jews are?

This objection, I say, the Apostle prevents, by granting that which a carnal Jew might object concerning a Jew; and concerning cir­cumcision, but distinguishing between a Jew, and a Jew, and between circumcision, and circumcision, q. d. For though I grant you, that a Jew is in high favour with God, and that circumcision is highly respected of him; yet, He is not a Jew, which is one outwardly, neither is that circumcision, which is out­ward in the flesh, but he is a Jew, which is one inwardly, and circumcision is that of the Heart, &c.

For he is not a Jew, which is one outwardly] q. d. For though a Jew be highly favoured of [Page 51] God, and circumcision be highly respected by him, yet he which is a Jew outwardly on­ly, Supple, he is not the Jew, which God so highly favoureth. Ellipsis.

The Jew did therefore think himself high­ly favoured by God, and so free from judgement, because he was of the Seed of Abraham, (for every Jew is a Son of A­braham according to the flesh) but see what was said ver. 17. concerning the Jew.)

He is said to be a Jew outwardly, who is a Son of Abraham onely, according to the flesh, and appears to be so by his Genealogie, and by enjoying the outward Priviledges of such as were children of Abraham carnally.

Neither is that circumcision, which is out­ward in the Flesh] i, e. Neither is that cir­cumcision, which is outward, to wit, in the Flesh, Supple, that circumcision, which God so highly respecteth. Ellipsis.

Ver. 29. But he is a Jew, which is one in­wardly] q. d. But he is the Jew, which God so highly favours, and which shall e­scape the wrath, and judgement of God, which is a Jew inwardly.

By a Jew (as I intimated) is understood a Child of Abraham, and he is a Child of Abraham inwardly, who is like unto Abra­ham in the inward gifts and graces of the Soul, as in Faith and the like: For they which are of faith, the same are the Children of Abraham, Galat. 3.7. And if yee were Abrahams children, yee would do the works of Abraham, saith our Saviour, John 8.39. And they which are so the Children of Abraham, or, thus Jews, they shall find respect and favour with God, and shall escape the wrath and judgement of God: For they have peace with God, and rejoyce in the hope of his Glory, Rom. chap. 5. ver. 1, 2.

And circumcision is that of the Heart] i. e And the circumcision, which findeth respect and favour with God (and so profiteth to escaping the wrath and judgement of God) is that circumcision, which is of the heart, Ellipsis.

That of the heart] i. e. That whereby the Heart is circumcised from sins and dead works, as from unbelief and the like, and that only, &c.

The circumcision of the heart, is that whereby infidelity, and all superfluity of naughtiness is, as it were cut off, from the heart, and cast away: And this was signifi­ed, as a duty to be done, by the outward circumcision of the foreskin of the yard or flesh, See Deut. 10. ver. 16. and Acts 7. ver. 51.

In the Spirit not in the Letter] That is, that which is delivered, and commended in the Gospel, not that which is commanded, and expressed in the Law: Thus Some-Where note, that the Spirit, is taken some­times for the Gospel and the Letter for the Law, as 2 Cor. 3.6.

But others had rather take the Spirit here, for that principal part of man, to wit, the Soul, which is a Spirit, and the Letter, for that part of the Body in which circumcision was to be made by the Praescript of the Letter. that is, by the Praescript of the Law, (by a Metonymie) which Prescript appoin­ted the Praeputium, or foreskin to be cir­cumcised, Gen. 17.11. Levit. 12.3. So that the sence of this place is this, q. d. Which circumcision is in the Soul, not in the Body, or any part thereof.

Whose praise is not of Men but of God] i. e. Which Circumcision is prais-worthy, yet God only can give it its due praise, and not Man.

God only can give this Circumcision its due praise, because being it is in the Heart or Soul, God only can see whether it be true or no; for he only is the searcher of the Reins and Heart, Revel. 2.23. Heb. 4.13. And therefore he can only see whether it be worthy of praise or not.

By what the Apostle speaks here in these two last verses, he would draw off the Jew from those vain conceits which he had, to embrace the faith, and therein to shew him­self a true Jew, that is, a true Son of Abra­ham indeed; and a man circumcised with that Circumcision, which God respecteth in­deed.

CHAP. III.

1. WHat advantage then hath the Jew? or what profit is there of circumcision?

1. But now Paul (may the Jew say) if he is not the Jew, which is the favorite of God, and which he will free from the wrath to come, which is a Jew outwardly; and if that be not the circumcision, which will free a Jew from damnation, which is outward in the flesh, what advantage, or priviledge hath the Jew, which is a Jew outwardly, above the Gentile? Or what profit is there of the circumcision of the flesh, more than if a man were never circumcised?

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

2. To this I answer, that e­ven such a Jew hath very much advantage, and a very great priviledge above the Gentile: and that there is very much profit of such a circumcision; but chiefly, because the Oracles of God, that is, the word of God, comprehended in the Books of the Old Testament, and all the gracious promises therein contained, were committed to such Jews, so circumcised. And com­mitted to them, not as many things are committed to the hands of Trustees, which have no benefit, but only trust or trouble thereby, but committed to them as their own treasure, and so, as that they may have the full and entire benefit thereof.

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

3. But me thinks I hear a Novice Christian rise up a­gainst this, and say, yea but now God will not perform the promises contained in the Oracles of God, that is, in the word of God, which is comprehended in the Books of the Old Testament, to those Jews, which are Jews outwardly, and those which are circumcised with the outward circumcision; because they have not believed those promises; which unbelief of theirs appears plainly by this, that they have rejected the Messiah Christ Jesus, who was the substance of all the promises, and will not believe in him. But to meet with this Novice Christian, let me say, that he is deceived, in saying, that God will not perform the promises aforesaid, to those Jews which are Jews outwardly, and which are circumcised with the outward circumcision; for what if some of the Jews did not believe those promises, shall their unbelief make the fidelity and truth of God void, and without effect, and make him not so good as his word?

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

4 God forbid; yea, rather let God manifestly appear by this their unbelief to be true in his promises, and not a breaker of his word; but let every man that saith, that God is not true in his promises, and as good as his word, appear by this, to be a liar, that according to that which is written, Psalm 51.4. God may be declared and pronounced to be just in his sayings, and might overcome when he is Judged, and Sentence is to pass upon him, whether he be true in his words, and faithful in his promises, or not.

5. But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous who taketh vengeance? (I speak as a man)

5. But now because I said, let every man be a liar, that God may be justified in his say­ings, and might overcome when he is judged. Many men which hate us Christians, would argue from thence, that we Christians taught that a man might, yea, must do evil that good may come thereon, and glory to God. That therefore you may understand their Argumentation, I will put on the person of such a man and argue, as one of them, who yet would mimically imitate us, as though we so argued? I say then in the person of such a man; But if our unrighteousness thus commend the righteousness of God, and makes that the more illustrious, (but now what shall I Paul say next, I tremble to speak such blasphemous words) Is not God unrighteous for taking vengeance upon us, for our unrighteous­ness? (Beloved, take notice here that I speak not these words, as I am what I am, or in the person of a Christian; but I speak them as a man, or in the person of a man, which is an enemy to Christianity; not as (I said) as I am that I am, or as I am a Christian; for as I am a Christian, I say to those words,)

6. God forbid: for then how shall God judge the World?

6. God forbid, God forbid I say, that God should be un­righteous, who taketh vengeance; for then how shall God judge the World, who is the judge thereof?

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

7. But I go on in the person of an unchristianly man, mimically imitating a Christian, as he con­ceives a Christian (though falsly) to be, and say; Surely God would be unrighteous, if he taketh vengeance in such a case, for if the truth of God, and his faithfulness appears the more evident, and the more illustrious, and so brings the more glory to God, through my lie, or the lie which I tell of him; why am I also, by whom he is thus glorified, judged and condemned as a sinner, (such a sinner as obscures and oppugnes his glory) as other sinners are?

[Page 53] 8. And not rather, as we be slanderously reported, and as some affirm that we say, Let us do evil, that good may come? whose damnation is just.

8. And why rather, do I not evil, that good may come thereon: Which (that I may now lay down the person of an unchristianly man, and speak as a Christian) some affirm to be our Doctrine, and that we Christians teach and practise it. But they shall be damned one day, which father such an abominable Doctrine upon us, and so shall they which practise it, and there damnation is just: And thus, having shewed my just detestation to this Doctrine, which is fathered upon us, and the doom, which shall fall upon them that father it upon us, and practise it, I think their argument worth no better answer, and therefore I say no more to it, but proceed.

9. What then? are we better than they? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin.

9. I said verse 2. That this was the advantage, or privi­ledge of a Jew, which is one outwardly, above a Gentile; and this was the benefit of circumcision in the flesh, that to such Jews, so circumcised, were committed the Oracles of God. But what then? Are we Jews, in our inward estate, and in respect of justification before God, better than the Gentiles because of this? No in no wise: for we have before accused and charged (and that justly too) both Jews and Gentiles, (I speak of such as are out of Christ) that they are all under the guilt of sin, and so subject to damnation.

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

10. For that all are under the guilt of sin, and so subject to damnation, Jews as well as Gentiles; I shall (besides what I have already said to this) prove even out of the Scriptures of the Old Testament: For it is written, Psalm 14. vers. 1, 2, 3. There is none righteous, no not one.

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

11 There is none that un­derstandeth what the will of the Lord is, that he may yield obedience thereunto: There is none that seeketh after God, that he might be instructed by him, and do as he would have him.

12. They are all gone out of the way, they are together become unprofitable, there is none that doeth good, no, not one.

12. They are all gone out of the way of Gods com­mandments, which they should walk in; they are altogether become unprofitable, and not fit for any holy service: There is none that doth good, no, not one.

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

13. And Psal. 5.9. Their throat is as an open sepulchre, out of which not onely soul and filthy words do proceed, as filthy and noisome smels proceed out of an open sepulchre, wherein dead carkasses have been buried: But also as an open Sepulchre is laid open to receive a dead body, that it may consume it, and bring it to dust? So are their throats opened to utter words, whereby they may destroy them, whom they speak against. With their tongues they have used deceit, while they speak fair, but think foul, and would entrap men, and bring them into danger, and ruine, by their flattering speeches. Their words are as hurtful, as is the poyson of an Aspe to the body that is tainted therewith. So that there is (as it were) the poyson of Asps under their lips, poysoning and invenoming their words, that they may even kill them of whom, or to whom they speak.

14. Whose mouth is full of cursing and bitterness:

14. And Psal. 10.7. Their mouth is full of cursing and bitterness.

15. Their feet are swift to shed blood.

15. And Isa. 59.7, 8. They are ready to run upon all oc­casions to shed innocent blood.

16. Destruction and misery are in their ways:

16. Which way soever they go, they destroy and work misery, as a destroying plague.

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

17. They are Strangers to the way of peace, neither can they live peaceably with other men.

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

18. And Psal. 36.1. (though the fear of God be the only curbe to keep in and refrain us from evil, yet) there is no fear of God before their eyes.

[...]
[...]

[Page 54] 19. Now we know, that what things soever the law saith, it saith, to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God.

19. But thou wilt object, O thou Jew, against these testi­monies of Scripture, and say, that these testimonies apper­tain not unto thee, they concern only the wicked Gentiles. But thou art under the Law, O thou Jew, in that thou art a disciple of whatsoever is delivered in the Old Testament (for by the Law here, I mean whatsoever doctrine or writing is contained in the Old Testament) and we know, that whatsoever the law saith, it saith to them, who are under the Law, and therefore these testimonies concern thee. So that every mouth is stopped. No man whatsoever can glory in his righteousness before God; yea, which is yet less, no man can excuse him­self from unrighteousness: So that all the men in the world having (nothing to say for themselves) are be­come apparently guilty of condemnation before God, the Judge of all.

20. Therefore by the deeds of the law, there shall no flesh be ju­stified in his sight: for by the law is the knowledge of sin.

20. Therefore by what I have said from the beginning of this Epistle hitherto, it ap­peareth, that no man is justified in the sight of God, by the deeds, which he hath done of the law; and yet let no man say, that the law is needless, for by the law is the knowledge of sin, and by that we may know, what we should do, though we do it not.

21. But now the righteousness of God without the law, is mani­f [...]sted, being witnessed by the law, and the prophets.

21. But thou wilt say, if by the deeds of the law, no flesh, shall be justified in the sight of God, then is the condition of man most miserable, for how can any one be saved? Now therefore (to raise all drooping Spirits) the righteousness or justification of God, that is the righteousness or justification of which God is the Author, and which will justifie them even before God, which attain to it: a righteousness, or justification attainable without the works of the Moral law, is manifested by the Gospel? and (to vin­dicate it from all novelty, or phansy of man, as the Author of it) it is witnessed by the Law, and the Prophets.

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

22. Even the righteousness of God (who is the Author, and Approver thereof) which righteousness cometh by the Faith of Jesus Christ, that is, by the faith of the Gospel of Jesus Christ unto all, and onely to all, them that believe the Gospel. For in the matter of righteousness or justification, there is no differenre in the way, or means of attaining to it.

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

23. For all have sinned and come short of the praise of, that is, of being praised of him, for doing their duty, or for keeping the law, and doing the works thereof, as exactly as the law requireth.

24. Being justified freely by his grace, through the Redemption, that is in Jesus Christ:

24. So that as many, as are justified, are justified freely by his grace and favour, through that righteousness or justification, that Christ Jesus hath merited for us.

25. Whom God hath set forth to be a propitiation through faith, in his blood, to declare his righteousness, for the remission of sins, that are past, through the forbearance of God.

25. Whom God hath given, setforth & proclaimed, by his Ministers to be the Appeasour of his wrath and displeasure, and to be enjoyed and made ours as such, by the faith which we repose in his death; and for this end hath he given him, and set him forth, to be the Appeasour of his wrath and displeasure, that he might declare his righteousness, that is, that he might declare his fidelity, and his mercy, by the remission of those sins, which were committed before the Gospel was proclaimed, and which went unpunished at that time: and went unpunished not for any other reason, than because God would forbear to punish them.

26. To declare, I say, at this time his righteousness: that he might be just, and the justifier of him, which helieveth in Jesus.

26. Thus he might declare, I say, at this time (the time of the Gospel) his righteous­ness, that is, his faithfulness and his mercy; his faithfulness, that he may appear to all to be just, and faithfull in performing his promise of remission of sins to the Jews if they do believe: And his mercy, that he may appear to all, to be the justifier of him, which believeth in Jesus, though he made no such promise to him, as he did to the Jew, that is, that he may appear to be the justifier of the believing Gentile, who may thank God for this his mercy.

[Page 55] 27. Where is boasting then? It is excluded. By what law, of works? Nay but by the law of faith.

27. Where is boasting then, (O thou Jew) which so much boastest of thy justification? It is excluded by what law, or by what doctrine, or lesson, is it excluded? Is it excluded by that Law, or Doctrine, or Lesson, which teacheth that a man may be, yea is, justified by the works of the law? Nay; for if a man could be justified by the works of the law, he had whereof to glory even before God. But it is excluded, by the law, doctrine, or lesson, which teacheth, that a man is justified by faith, for he that is justified by faith hath nothing to boast, or to glory of.

28. Therefore we conclude, that a man is justified by faith, with­out the deeds of the law.

28. Therefore we conclude out of what we have said from the beginning hitherto, that a Man is justified by faith and not by the deeds of the law.

29. Is he the God of the Jews only, is he not also of the Gentiles? yes, of the Gentiles also.

29. Now after this our dis­course let me ask thee, (O Jew) which wilt not suffer the Gentile to have a part with thee in the favour of God: Is God the God of the Jews onely, is he not the God of the Gentiles also? Yes, he is the God not of the Jews only but of the Gentiles also.

30. Seeing it is one God, which shall justifie the circumcision by faith, and uncircumcision through faith.

30. Seeing that God is one and the same to both, for that he justifieth them, both by one, and the same means, the circumcised Jew by faith, and the uncircumcised Gentile by faith likewise.

31. Do we then make void the law through faith? God forbid: yea, we establish the law.

31. Do we now make the law void, and of none effect, by that, which we have said of Faith? God forbid: yea, we establish the Law and confirm it, in its right use; for though we deny the law to be the means or cause of our justification, yet we allow it to be the director of our lives, and manners, even after our justification, and we teach that by faith we have that strength to performe, the precepts of the law, which the law it self could not give.

CHAP. III.

Ver. 1. What advantage then hath the Jew? or what profit is there of circumcision] i. e. What priviledge then hath the Jew by birth above the Gentile, or what profit hath he by being circumcised, in the fore­skin of his flesh?

The Apostle taught in the former Chap­ter, that a Jew, which was only a Jew out­wardly, could not by being a Jew escape the wrath and judgement of God, neither had he the imediate benefit of Justification by being outwardly circumcised: whereupon it might be asked what advantage then hath the Jew, which is a Jew by birth? or what profit is there of outward circumcision? which question the Apostle here moveth, the better to clear what he had said of the Jew, and of circumcision and that he might make way to some other doctrines which he would teach.

Ver. 2. Much every way] Note, that these words every way, are so to be taken, as that they have no other efficacy, than to make a strong asseveration or affirmation, as if he should say, very much.

Chiefly because unto them were committed the Oracles of God] i. e. Chiefly because the Oracles of God were committed to them, which were Jews by birth, and which were circumci [...]ed.

By the Oracles of God, understand the Word of God, written in the Books of the Old Testament, but especially the pro­mises (therein contained) of the M [...]ssias and of justification, and other benefits, and blessings, which occur by him, in which the Jews excelled the Gentiles.

Of other Priviledges than these, that the Jews had, we read, Rom. 9. v. 4, 5. but this the Apostle makes the chiefest.

These Oracles are said to have been com­mitted to the Jews, not as a pledge, or thing in trust, to the use and benefit only of o­thers, but as their own proper goods, and as a Treasure to serve them, and enrich them: So that whatsoever was therein con­tained, appertained to the Jews, Promises and all.

Ver. 3. For what if some did not believe, shall their unbelief, &c] Between this, and the foregoing verse, we must understand an Objection made by a Gentile, which had new­ly received the Gospel of Christ, to this ef­fect: q. d. Yea, but the circumcised Jews have no such Prerogative now: For though [Page 56] God committed unto them his Oracles, and made the promises, which are therein con­tained, of the Messias, and of the Redemp­tion, which should be by him, to them, yet now they have deprived themselves of that Prerogative, and they have deprived them­selves of the benefit, which they might have had by those promises, because they have not believed them: And God because of their unbelief, hath utterly cast off all the Jews.

To this the Apostle here answers, q. d. True it is indeed that some of the Jews have not believed, but shall their unbelief make the faith of God of none effect, so that he shall no longer keep the promises, made unto the Fathers, concerning the Jews, but cast off that whole People?

What if some did not believe?] What if some of the circumcised Jews have not be­lieved the promises of God made to them, or to their Fathers, concerning the Messias, and the Redemption, which should come by him, contained in the Oracles, that is, in the Word of God, which was committed to them, &c.

The words in the Original are, [...], which I have rendred, But what if some have not believed.

The Jews were very incredulous and unbe­lieving at all times, and we finde them often taxed for this sin of unbelief, as Deut. 1.32. and 9 23. 2 Kings 17.14. Psalm 78.32 Psalm 106.24. and (which makes in its mystical sence greatly to this place) Isa. 53.1. And (which is to our purpose) when Christ came into the world, he was gene­rally rejected of the Jews, John 1.11. which argued that they believed not the promises of the Messias, and of the Redemption to come by him: Hence that of our Saviour, John 5.46. Had ye believed Moses, ye would have believed me, for he wrote of me.

The Jews at this day, though they reject Jesus Christ and all his benefits, yet they say, that they receive the Oracles of God, and believe the promises therein, made to their Fathers, concerning the Messias, for they look for a Messias to come, though they reject Jesus Christ, and acknowledge him not to be the Messias.

But being that Jesus Christ was the pro­mised Messias, and the promises made to their Fathers, were fulfilled in him; though they say, they believe the promises, they believe them not, but believe only their own phansies. For they which believe the pro­mises which God made, otherwise than God meant them, believe not what God promised, but believe only their own conceits.

They which rejected Christ, and so believ­ed not the promises of God, were the farr greater part of the Jews, yet, as though they had been but a very small part, the Apostle saith, What if some have not believed? But note that in this place this word Some, is not op­posed to Many, as usually it is, but to All, and so to be here taken: And so is it taken, Chap. 11 17. where the Apostle speaking of the unbelieving Jews, which were the far greatest part of that Nation, saith: If some of the branches be broken off: and Heb. 3.16. we read that Some when they had heard did provoke: Howbeit not all that came out of Aegypt by Moses: Where you see that Some is opposed not to Many, but to All. Saint Paul therefore useth a [...] here, that he might bear up the Jew, against the too much heavy load, which the Novice Gentile-Christian was ready to lay upon him.

Shall their unbelief make the Faith of God of none effect?] i. e. Shall they because they do not believe the promises of God, which were contained in the Oracles com­mitted to them, and so do impiously detract from his truth, make God not to be so good as his word, or provoke him, not to keep his promises with the whole people of the Jews?

By the Faith of God is here meant, the Truth and Fidelity of God in keeping promise, which faith is said to be of none effect, when the thing promised, is not performed accord­ing to the pr [...]mise made.

Ver. 4. God forbid] These words shew a detestation of the very thought of that which is here spoken of, to wit, that their unbelief should make the faith of God of none effect, That is, that the unbelief of some of the Jews, should provoke God to break his promise, which he made to all the rest.

That wherein the unbelief of the Jews was seen, was that, that they believed not the promises of God made to them, or to their Fathers: And that wherein the faith of God was seen, is this, that God, notwith­standing their unbelief, was as good as his word, and performed to them, what he promised, either to them, or to their Fa­thers.

What therefore were the promises that God made to the Jews, or to their Fathers? He promised to their Fathers and so to them, that He would be a God to them and [Page 57] their Seed after them, Gen 17.7. And in order to this, (among many other things which he did) He promised them a Redem­er (which was the Messiah) Isa. 59.20. and performed it, Rom 15.8.

He promised that he would take away their sins, Jerem. 31.34 Rom. 11.27. But this was a Conditional promise, and the condition was, If they would believe; and as many as did believe had their sins forgiven. The un­belief of the greatest part of the Jews, did not make God to break promise with those which did believe, but they which believed, though they were but a Remnant, were saved from their sins, Chap. 11. v. 1, 2, 3, 4, 5, &c. Yea, the unbelieving Jews, which persisted not in their unbelief, but embraced the faith, were admitted to Gods favour, and had their sins forgiven them, notwithstanding their former unbelief: And so shall they which persist in unbelief be admitted to Gods fa­vour, Rom. 11.23. and have their sins forgi­ven, if they will believe & repent at the last.

He promised that He would not cast them away, neither would he abhor them to destroy them utterly, Levit. 26.44. And notwith­standing the unbelief of the greatest part of the Jews, God will not so wholly cast them off, and so wholly be angry with them as to shut up the way of Salvation against them all

He promised that there should come out of Sion a Deliverer, which should turn away un­godliness from Jacob, Isa. 59.20. Rom 11.26. And notwithstanding their unbelief, God shall make this his promise good; For blindness in part is happened to Israel, untill the fulness of the Gentiles be come in: And so all Israel shall be saved, Rom. 11. vers. 25, 26.

The unbelief therefore of some, yea of the greatest part of the Jews, shall not make God to fail in these his promises towards that people, and so shall not make his promise without effect.

Yea, let God be true] i. e. Yea rather, let God manifestly appear by this their unbelief, to be true in his promises, and not a breaker of his word, and let this use be made of their unbelief.

The words in the Original are [...]. Where note, that the Particle [...], yea, is put for [...], yea rather. And [...], sit, Let God be, is put for Appareat, Let him appear: For the word [...] doth sometimes signifie the manifest appearance, of the thing, which is spoken of, and not meerly the existency thereof, so we read, vers. 26. [...], That is, that he might be just, and the justifier of him, which believeth in Jesus. For, That he might appear or be known to be just, and the justifier of him, which believeth in Jesus.

The greater their demerits and unworthi­ness is, to whom God performeth what he hath promised, and the more they provoke him with their sins, the greater doth the truth of God and his Fidelity appear, in keep­ing promise, if he keeps his promise with them.

But every man a liar] i. e. But let every man (Supple, which shall say, that God is not true in his promises) appear by this their unbelief, to be a liar.

As God will appear the more manifestly to be true, by the unbelief of the Jews; if he keeps promise with them notwithstand their unbelief: So will they which any way accuse him of unfaithfulness in his promises, appear more manifestly by this, to be liars.

Every man a liar] The words in the O­riginal are, [...]. The same words which the Prophet David hath (according to the Septuagint) Psalm 116.11. To which place the Apostle may seem to allude, and which words he may make use of here from thence, by an Accommodation, and so apply them to his present purpose, leaving the generality of the words them­selves, to be restrained by the circumstances of the place, in which he useth them.

As it is written, That thou mightest be ju­stified in thy sayings, and mightest overcome when thou art judged] i. e. q. d. That by their lie, as by an evident Testimony of Gods truth, God may (according to that which is written of him, Psalm 51.4.) be justified in his sayings, and overcome when he is judg­ed, and questioned, as it were, in a Court of Justice, by these liars, concerning the truth of his promises, and the fidelity of his sayings.

This is the sence of these words, as they are here used, and this is the connexion of them, as will appear by that Objection verse 7. If the truth of God hath more aboun­ded through my lie to his glory, why yet am I also judged as a sinner? which Objection is rais­ed from these words, which we have in hand.

When a man is accused by liars and espe­cially such, as are found and known before hand to be liars, in that very thing whereof they accuse him: There is no doubt, but that he which is accused shall be justified, that is, shall be acquitted, and shall over­come in judgment; and that his Righteous­ness shall appear the more, and be more taken [Page 58] notice of, than if he had never been questi­oned, or accused by such men.

It may be Objected here and said, that I have interpreted those words, viz. [That thou mightest be justified in thy sayings, and mightest overcome when thou art judged] in the Third Person, whereas it is plain, that they are of the Second Person, and therefore my Interpretation may seem faulty.

To this I answer, that those words, viz. [That thou mightest be justified in thy say­ings, and mightest overcome when thou art juged] are of the Second Person, and di­rected to God; yet may they be interpreted here in the Third Person, as spoken not to, but of God: For note, that these words are cited out of Psalm 51. v. 4. Where they are used in the Second Person, and therefore are here cited in the Second Person: But though they are here cited in the Second Person, yet may they be interpreted as if they were spo­ken in the Third: For the Apostle, when he brings any testimony out of Scripture he cites it, for the most part, as it lyeth in the text from which he brings it, not regarding the Gram­matical Syntax of the place where he useth it; but he leaveth that to be understood of his Reader.

These words, viz. [That thou mightest be justified in thy sayings, and mightest overcome when thou art judged] are the words of the Prophet David written by him, Ps. 51.2. and they are used here by our Apostle by an Ac­commodation, and yet there is more than an Accommodation in them; for though they do not particularly shew in that Psalm, that God may be justified in his sayings, and overcome when he is judged, and so be glorified by the lie of a liar, yet they shew, that God may be justi­fied in his sayings, and overcome when he is judged, & so be glorified by the sin of a sinner.

And this will appear by the words as they lye in the Psalm it self, which words we come now to handle as they lye there.

That thou mightest be justified in thy say­ings, and mightest overcome when thou art judged] These words, as I said, are taken out of the 51. Psalm. v. 4 which is a Poeni­tential Psalm where in David confesseth the sin, which he committed in going into Bath­sheba the Wife of Ʋriah, and slaying Ʋriah her husband with the Sword of the Ammonites, and pleads for pardon for this his sin. And a­mong many other Motives, which there he useth to move God to pardon him; this is one.

That whereas God had promised him, to wit, David, That he would establish his seed for ever: And build up his Throne to all Ge­nerations, Psalm. 89.4. And David had now sinned, whereby God might be pro­voked to cut him and his seed off, and to cast his Throne down to the ground, yet if God would be pleased to pardon his sin, and not cut off him and his seed, nor cast his Throne down to the ground, by reason of that his sin; his sin would the more set out the vera­city, and truth of God in his promises, and from his sin this fruit would redound to God (who can bring Light out of Darkness) that thereby God would appear and be pronounced just in his sayings, or promises, and would overcome whensoever any one should accuse him of falshood in his word: For, if any one should say unto the Lord; Thou art not just in thy sayings; He may say, look then upon David, to whom I performed my promises, though he provoked me by his sins, to cut him and his Posterity off, and to cast his Throne down to the ground.

For the further understanding of these words, take in the whole fourth verse of Psalm 51. which runs thus, according to the Septuagint: [Against thee only have I sinned, and done this evil in thy sight, that thou mightest be justified in thy sayings, and mightest overcome when thou art juged; which Paraphrase thus: Against thee, thee only O Lord, have I sinned and done this evil (in lying with Bathsheba and killing Ʋriah the Hittite her Husband) but yet, O Lord, whereas thou hast been pleased to promise, that thou wilt prosper me, and establish my seed for ever, and build up my Throne to all Generations; if thou wilt not be pro­voked, to repent thee of this thy promise, by this my sin, but wilt pardon my sin, and go on with thy promise, notwithstanding that I have thus sinned against the, then will it fall out, that by this my sin, thou wilt be clearly pronounced, and acknowledged to be just in thy sayings, and thou wilt clearly overcome, when any one shall contend with thee, and say, Thou art not just and true in thy promises; & thus get glory, by this my sin.

That thou mightest be justified] That is, That thou mayest be pronounced, or declared, or acknowledged to be just, and mayest be acquitted from the accusation of those, which falsly accuse thee of Infidelity in thy word.

And mightest overcome] He is said here to overcome, which hath the better of the cause, which is pleaded before a Judge.

When thou art judged] i. e. When thou art sued, as it were, in a Court of Iustice, [Page 59] and accused of a breach of promise before a Iudge, and Sentence is to pass upon thee.

In these words there is an Allusion to what is done in a Court of Iustice, wherein God is (as we call it) a Defendant, sued and accused, as a breaker of his promise.

Ver. 5. But if our unrighteousness com­mend the righteousness of God] The Christi­ans in Saint Pauls time were reported to hold; That they might do any evil for a good end: as appeareth v. 8. of this Chapter; which being a most abominable doctrine, Paul takes an occasion here, to clear Chri­stians from that so foul an aspersion, and to shew, that that is a most damnable assertion: To say, That a man may do e­vil, that good may come thereof. And he taketh occasion to do this, by raising an object [...]on in the Person of one, which was an Enemy to Christianity.

If our unrighteousness commend the righ­teousness of God: — Is not God unrighteous, who taketh vengeance?] This argumentati­on is occasioned by those words [Yea, let God be true, and every man a lyar, That thou mightest be justified in thy sayings; and mightest overcome, when thou art judged] which words signifie, that the sins of men do illustrate, and set out the truth and vera­city of God.

From which and other the like kind of sayings, wicked men thought, that Chri­stians did gather, That a man might law­fully do any thing, which doth make Gods glory to appear the brighter; and did argue thus by a [...], in the person of Christi­ans: If our unrighteousness commend the righteousness of God, then is God unrighteous, because he taketh vengeance of us, for our un­righteousness. As though Christians held such wicked Principles, from which such wick­ed conclusions might be drawn, and did draw such conclusions; as these are, accordingly.

Commend the righteousness of God] i. e Makes the Righteousness of God, to be seen, and known, and to be more Illustrious.

That which doth any way set out the good­ness and virtue of a thing, doth commend it.

What shall we say] These words shew, that Paul was loth to speak the words, which follow, and to defile his mouth, or his pen with them, because of their blasphemy, and that he did, as it were stick at them. But the necessity of the matter in hand, forced him to bring them out.

These words may be read as with a Pa­renthesis.

Is God unrighteous who taketh vengeance] The words in the originall are these [...], the which we may render thus; Is not God unrighteous, which taketh vengeance?

And this Rendition I prefer before the other, for so Saint Paul hath more reason to say, as he doth; what shall we say? And a­gain, I speak as a man: And to excuse him­self for speaking thus blasphemously of God; For there is blasphemy in these words; Is not God unrighteous, who taketh vengeance? But there is none in these, Is God unrighte­ous, who taketh vengeance? Again in the seventh verse, he giveth a reason, why he saith here [...], &c. And the reason there sheweth, that he said, That God was unjust here.

It is true, that that Greek particle [...] doth in Interrogatories and Questions signifie, for the most part no otherwise than the Latine particle Num: But yet it sometimes signifies asmuch, as Nonnè too, as John 4.29. [...], which our Interpreters ren­der Is not this the Christ?

Who taketh vengeance.] i. e. Because he taketh vengeance of me for my sins.

Note, that that Particle [...], or, who, inti­mates, or is a sign here of the cause.

I speak as a man] i. e. I speak this not as from my self, but I speak it in the Person of a wicked heathen man, who understands not the things of God, who yet personates a Christian [...], as though Christians drew such wicked Consequences and Con­clusions, from such principles as these are.

This Saint Paul interposeth by a Paren­thesis, to shew, how far he was of himself from entertaining any such thought of God as this was, and from drawing any such deduction, from such principles as this is.

Ver. 6. God forbid] Supple, That God should be unrighteous or unjust. Or, God forbid, Supple, That it should follow, that God were unrighteous, for taking venge­ance, from that. That our unrighteous­ness commends the Righteousness of God.

This the Apostle speaks in his own person.

The Argument comprehended in the former verse, being drawn forth, runs thus.

If our unrighteousness commends the Righteousness of God, then is God un­righteous, for taking vengeance of our sins.

But our unrighteousness commends the righteousness of God.

Therefore is God unrighteous, for taking vengeance of us for our sins.

Now therefore when the Apostle saith God fo [...]bid, he may be so understood, either as i [...] he did deny the conclusion of this argu­ment: Or so, as if he did deny the Conse­quence thereof.

For then how shall God judge the world?] q. d. For if this Conclusion be good, viz God is unrighteous, who taketh vengeance: Or if this Consequence be good; If our un­righteousness commend the righteousness of God, then God would be unjust, who taketh vengeance: how shall God (who shall most certainly be Judge of all) judge the world? For he, that is the Judge of the world, must be just and righteous.

The Apostle speaketh here, as immedi­ately before in his own person, and alludeth to those words of Abraham, Gen. 18.25. Shall not the judge of all the World do right? And he taketh it for granted here, that God shall judge the World: For he shewed it, Chap 2. ver 6, 16. And these very words of the Objection: If our unrighteousn [...]ss commend the righteousness of God, is not God unrighteous, who taketh vengeance, do purporte as much.

Note that these words [God forbid, for then how shall God judge the world?] do in­terrupt the Argument which was begun, ver. 5. which we must conceive to proceed from Saint Pauls indignation to hear, that God should be said to be unrighteous, who taketh vengeance. In which indignation it is no won­der to hear, that he should deny the conclu­sion of an Argument, which the Schooles account an absurd thing.

Ver. 7. For if the truth of God hath more abounded through my lie unto his Glory] These words have their immediate c [...]nnexion with those of the fifth verse [If our unrighte­ousn [...]ss commend the righteousness of God, is not God unrighteous, who tak [...]th vengeance?] And are brought to prove the consequence thereof; The intervening words being spo­ken by St Paul in his own person, out of Indignation (as I said) to hear, that God should be said to be unrighteous, who ta­keth vengeance of wicked men.

For if the truth of God hath more abound­ed through my lie unto his Glory] q. d. For (to instance in the particular mentioned ver 4.) If the truth of God appeareth more plain, and more illustrious, and so brings, more Glory to God through my Lie, &c.

He seemeth to put a Praeterfect tense here, for a Present, as Psal. 1.1.

To abound to the glory of God, signifieth, to make Gods Glory appear the greater. So to abound to the riches of their Liberality sig­nifieth to make their liberality appear the more rich or aboundant, that is, the greater, 2 Cor. 8.2.

Where he saith, If the truth of God hath more abounded through my Lie: He al­ludes, to what he said ver 4. from whence this Objection sprung, as we there noted.

Why yet am I also judged as a Sinner] i. e. With what right, or with what justice, can I be punished as a sinner, Supple, whereas I advance, the Glory of God by my Lie, or by my Sin?

Why yet am I also] Note, that this word Also, is either redundant or else so to be un­derstood, as if he should say; Why y [...]t are not on [...]ly others; whose sins dishonour God, but I also, who bring Glory to God by my Lie, judged as a Sinner, and still ly under judge­ment.

Ver. 8. And not rather (as we be slan­derously reported, and as some affirm, that we say) let us do evill that good may come] Here are these or the like words left to be understood, viz. Encouraged by God to say, q d. And why am not I (and such as I am) rather encouraged to say (as we Christians be slanderously reported, and as some af­firme that we say) Let us do evill that good may come thereof. Or else (leaving out those words a while, which are here brought in by a Parenthesis, to wit, As we be slander­ously reported, and as some affirm that we say,) we may thus expound the other words, q. d. And not rather do evill that good may come, that is, And why rather do I not evill, (with the praise and approbation of God) that good may come thereof.

Where note, that these words, let us do evill that good may come, being that they were the words which others had, or were said to have often in their mouthes, may be cited by Saint Paul, as they spoke them, or were said to speak them, and they may be used by him without consideration of the Syntax of the place in which he useth them, leaving that to the judgement of his Rea­ders: See what I said before, ver. 4. in the like matter.

As we be slanderously reported, and as some affirm that we say] Saint Paul speaks this in the person of all Christians (who were calum­niated by the Heathen, as though they taught, that it was lawful for a man to do evil, if good could come thereof, and as though they encouraged one another to evill with these words, Let us do evill, that good may come) [Page 61] whereas the words immediately going be­fore, were spoken in the person of a wick­ed Heathen, yet imitating a Christian, as I said ver. 5.

These words therefore are to be read with a Parenthesis

Whose damnation is just] Note that this relative, whose, is to be referred to that pro­noun, or antecedent Some, in those words, And as some affirm, as we say, and the sence of the words is this, q, d. Who are already damned for this their thus slandering us: and thus affirming that we say, Let us do evil, that good may come; and their damnation is just.

Their damnation is just, because they thus slandered Christians, who would not have deserved damnation, for saying this of Chri­stians, if Christians had taught or held any such thing.

Note, that because the absurdity of the Objectors Argument was plain, and mani­fest, yea, plain and manifest even to those, that brought that slanderous report, upon Christians, to wit, that Christians said a­mong themselves, Let us do evil, that good may come, as though they taught, that a man might lawfully do evil, if good could accrue thereby: The Apostle doth not think this Argument of the Objector worth a direct answer: But being contented with the rejection and detestation of that, which it did conclude, doth only pronounce them, that brought up that slanderous report up­on Christians and affirmed, that they said; Let us do evil that good may come thereon, worthy of damnation.

A good Disputant, as he will answer di­rectly, to those things which deserve a direct answer: So he will contemn and slight those things which are manifestly absurd, and not worth an Answer, and so doth the Apostle here.

But if any one should desire a formal an­swer to this Argument, the Answer may be this, though the truth of God doth more a­bound to his Glory by a mans Lie: yet ought not man for this end to do any kind of evil, or to tell lies: But if he doth so, he may be justly judged of God, as a Sinner: for the lies, which man tels, and the evil which he doth are not the Genuine cause, but occasions one­ly of illustrating and setting forth the truth and Glory of God: so that if God be glorified, either, by the Lie, or by any sin of a Sinner; it is not out of the nature of his sins, but by accident altogether, that God came to be thereby glorified; and therefore though God be glorified by them the Sinner is, and may be justly judged for them.

Ver. 9. What then are we better than they] These words, are to be referred to the second verse of this Chapter, as having their im­mediate connexion with that; for that, which cometh between, commeth in, as it were by the by, by reason of Objections ari­sing.

What then] q. d But what shall we gather from hence, or what shall we say by rea­son of that, That the Oracles of God were committed to the circumcised Jews.

Are we better than they] q. d, shall we Jews, who have been circumcised, gather from hence, That we are better than they, that is, that we are better than the uncircum­cised Gentiles?

The betterness here spoken of, is to be understood in respect of Justification before God; And in this respect the circumcised Jews, which had not the Faith of the Go­spel, though they had the Oracles of God committed to them, and though they did surpasse the Gentiles in other outward Praerogatives, were not better than the Gen­tiles, for they had sinned as well as the Gen­tiles.

Saint Paul doth make himself here (by a [...]) one of the number of those Jews, whose condition was no better than the Gentiles, that he might give no offence, to the Jews, which were his flesh.

For we have before proved both Jews and Gentiles, that they are all under sin] q. d. For we have upon good grounds, and good evidence, charged both Jews and Gentiles, that they are all of them guilty of sin: The Gentiles we charged in the first chapter, the Jews in the second: And if they are all guil­ty of sin, than is not one better than another in matter of Justification, untill he receives the Gospel of Ghrist by Faith, that he might be thereby justified.

We have before proved] The word in the Original is [...], which is a Law terme. And [...], is usually said of those, which are Accusers, who accuse or charge the Defendant, with what they have to say against him.

Well doth Saint Paul use a Law term here, in this his Treatise, or Dispute of Justification, when as the word Justification it self is a Law term; and there is in it an allu­sion to the custome and practice of courts of Justice; and whereas he doth appeal both [Page 62] Jew and Gentile at Gods Tribunal.

Note, that the Apostle speaks here of him­self, in the plural number, as he did, cap. 1. v. 5.

That they are all under sin] That is, that they are all under the guilt of sin, and so subject to damnation: see ver. 19.

Sin is put here not for sin it self, but for guilt, which is the necessary consequent or effect of sin: per Metonymiam efficien­tis.

Ver. 10. As it is written, there is none righteous, no, not one] That which the A­postle asserted in the foregoing verse, viz. that all (both Jews and Gentiles were under sin) and that which he had proved by ma­nifest arguments in the two former chapters, he proves here by Scripture, and that espe­cially against the Jews, and for the Jews sake, because they flattered themselves with an opinion of their own righteousness; and he does it by Scripture, that he might con­vince the Jews, by that whereof they so­much gloried, to wit, The Law, that is, the Word of God which was committed to them v. 2.

As it is written, &c.] These Testimonies, which the Apostle here produceth, are not all taken out of one and the same place, of holy Scriptures, but some out of one place, some out of another: yet, what is here alledged in this, and the two following verses, is ta­ken out of the fourteenth Psalm, And some, because they imagined, that the Apostle cited all these Testimonies even to the eigh­teenth verse out of one place, have inserted all these Testimonies into that Psalm, as will appear, by the Greek, and Latin, and Arabique, and Aethiopique Translations.

There is none righteous, no, not one] This is taken out of Psal. 14. ver. 1. But note, that the Apostle cites not the very words of the Psalmist but only the Sence. The words of the Psalm are these; There is none that doth good: But the words of the Apostle are these, there is none righteous, no, not one: Now if there be none that doth good, there is none, which is righteous; and if he, which saith, there is none that doth good, excepteth none no not one (as he doth not except any, as it appeareth from ver. 3. of that Psalm) Then is there none righteous no not one.

There is none righteous] i. e. He is called Righteous here, which followeth after ver­tue or Holiness, and gives his mind to it, or he is called Righteous here, which liveth uprightly according to the Law of God.

Ver. 11. There is none that understandeth and seeketh after God] This is also taken out of the fourteenth Psalm, yet not word for word: For it is not word for word said there, There is none that understandeth, and seeketh after God: But yet there we read, That the Lord looked down from Heaven up­on the children of Men, to see if there were any, that did understand and seek God: But they are all (saith the Psalmist) gone aside they are altogether become filthy, &c.

There is none that understandeth] Supple, What the will of the Lord is, that he may yield obedience thereunto.

And seeketh after God] To seek after God is to seek after his favour by well doing, [...] after his will to do it: Or, to seek after God, is to regard God, and to care for him, and his Will: For note, that to seek in the Hebrew phrase, signifieth to regard or care for, as well as to seek.

Ver. 12. They are all gone out of the way] That is, they are all gone out of the p [...]in of Gods commandments, which they should walke in.

They are altogether become unprofitable] The word, here rendred unprofitable, in the Hebrew signifieth putrified, and stinking; and it is Metaphorically taken from putrifi­ed and stinking meates, which are not fit to be eaten: and as such meats are putrified and stinking: so are wicked men corrupted and even stinking in the nostrils of God. And as such meats, are not fit for the use of man; so these wicked men are not fit for any holy use, or fit Instruments of Gods praise, or ser­vice.

There is none that doth good] i. e. There is none Righteous, as the Apostle speaketh, Verse 10.

It may be asked here of whom the Psal­mist speaketh all these words: and of whom the fourteenth Psalm (from whence these words are taken) is to be understood? and how the Apostle applies them to his pur­pose?

For Answer, Many think that the Psal­mist speaks of all s [...]h men of his time in Generall, as were [...]ot renewed by the Spirit of God, whatsoever they were: and that the Apostle may therefore well infer from thence, that all men even of his time also, were such, as they were in the Psalmists time, because the same natural corruption was in both: and where their corruption, as the Tree is alike, there their sins, as the fruit of that Tree must be alike too, until [Page 63] they are born again through faith.

Others think, that the Psalmist speaks only of such people, as were at actual enmity with the people of Israel, which were the people of God, though they cannot deter­minately say what people they were, whether Philistines, Midianites, Ammonites, Moabites, or the like, and they prove, that the four­teenth Psalm is to be understood of such, be­cause in the fourth verse of that Psalm, God sayes of them, that they eat up his people as if they would eat bread. And in the fifth verse, they are spoken of, as men which were a­gainst the Generation of the Righteous: And verse seventh, the Psalmist wishes for the Sal­vation of Israel, to save Israel from these his enemies.

Others conceive, That the Psalmist speaketh here determinately of Absalom and those that took part with him against David his Father: And that David made this fourteenth Psalm, when he was pursu­ed by Absalom. But yet one thing is against this, to wit, that it is said, vers. 7. When the Lord bringeth back the Captivity of his people, which cannot be said of David, and those that fled with him from Absalom, and his Conspiritors; wherefore to take away this Objection, instead of these words; When the Lord bringeth back the Captivity of his people; they read, Cum reduxerit Deus re­ducem populum suum, i. e. When the Lord shall bring back his people again, q. d. When the Lord shall bring us back again to Jeru­salem, which have been fain to flie because of Absalom. But whether the words of the Hebrew will bear this Translation, let the Learned in that Language judge.

But now the Question remains, how the Apostle can with sound reason, bring these Testimonies which he doth, out of the four­teenth Psalm, according to these two last ex­positions thereof, to prove, that all (which have not received Christ and his Gospel) both Jews and Gentiles, are under sin.

Answ. Besides that which hath been said in answer to this Question, according to the first exposition given of the fourteenth Psalm, which may have place here also, for further answer it is said, that as many other places of Scripture, so doth this Psalm carry a double sence with it, one Literal, or Histori­cal, another Mystical, one concerning the enemies of fleshly Israel, which were the people of God: or, concerning the enemies of David, and those which were estranged from him, which is the Literal sence: And another concerning all such as were Aliens from Spiritual Israel, to wit, the faithful, and were as it were enemies unto them: or, concerning such as were stran­gers from Christ, and were not with him, and therefore against him, (as it is said, Mat. 12.30.) which is the Mystical sence: Now the Apostle, producing these Testimo­nies, according to the Mystical sence of the words, to prove, that all (which have not received Christ, both Jews and Gentiles) are under sin, And he may effectually prove by them, that all, both Jews and Gen [...]iles, (which are Aliens from Christ and strangers to his people) are under sin, because they are all really intended, and spoke of here in the Mystical sence. For as the Israelites according to the flesh, were a People which God had chosen to himself, Deut. 14.2. So were they a Type of the faithful in Christ Jesus, whom God hath taken to be to him­self, as Children by Adoption: and as God had made choice of David, to be his King and his annointed: so did he ordain, that David should be an eminent Type of Christ, the King of Kings, and Lord of Lords. And as the Israelites according to the flesh, were a Type, of the faithful in Jesus Christ: so were their enemies a Type of those, which were enemies of the faith, or of the faith­ful, and of such as were not in communion with them: and as David was a Type of Christ, so were the enemies of David, and those which were estranged in affection from him, a Type of the enemies of Christ and those which were strangers from him. So that the Holy Ghost when he doth de­scribe the Manners of those which were the enemies of Israel and of David and strangers from them and either of them, in the Histo­rical or Literal sence: he describes the Manners of them also which are enemies o [...] the faithful and of Christ, and strangers from them, or either of them, in the Mystical sence.

Note here, that from these, and such like Allegations as these are, (which Saint Paul often useth in his Epistles) it doth appear, that the Jews did allow of such Mystical sences of the Scriptures as these are, although they did err in the Persons, or Application; and neither acknowledged that Jesus was the Christ, nor applied such passages of the Scriptures as these are, to themselves.

Ver. 13. Their throat is an open Sepulchre, with their tongues they have used deceit, the poyson of Aspes is under their lips, whose [Page 64] mouth is full of cursing and bitterness: their feet are swift to shed blood] These are other Testimonies of Scripture, brought to prove, that all, both Jews and Gentiles, are under sin: and whereas the former Testimony proved for the most part, that they did not do those things which they ought to have done: So these Testimonies prove, that they did do those things which they ought not to have done.

But note here, that whereas the Ap [...]stle doth reckon up here, in these Testimonies which he brings, many sins, we must not understand him so, as that his meaning were that all these sins which here he reckoneth up, were actually in every man whether Iew or Gentile, but that some of them were in some, others in others, yet so as some sin or other was in every one, and every one had gone aside and become filthy. q. d. The throat of some of them is an open Sepulchre, others have used deceit with their tongues, and the poison of Aspes is under their lips: The mouth of others is full of cursing and bitterness; the feet of others is swift to shed blood, &c.

Neither must we understand the Apostle so, as if his meaning were, that these which he here reckoneth up, were the only sins which were in these men, but that there were o­ther sins also in them: and that if any of these were not in some few of them (which yet we can scarcely say) yet there were o­thers in them as bad as these; or if not as bad, yet such as were enough to expose them to Gods wrath, and to damn them.

Their throat is an open Sepulchre, with their tongues they have used deceit] Those words are taken out of the fifth Psalm, verse 9. and are agreable to the Septuagint, whereas according to the Hebrew, the words, run thu [...], Their throat is an open Se­pulchre, they flatter with their tongue.

Where note, that the Apostle useth to fol­low the Septuagint, where it little or no­thing varies from the Hebrew.

Their throat is an open Sepulchre] That is, their throat is, As an open Sepulchre; for as out of an Open Sepulchre in which a dead body hath been long buried, when it is o­pened, there cometh out filthy loathsome stinks and smels: So out of their mouth or throat do proceed foul filthy words.

Note, that the note of similtude, As, is often left to be understood, after the He­brew manner, and so it is here.

This sence will these words bear, and yet they will yield another sence too, and thats this: q. d. Their throat is as an open Se­pulchre, because, as a Sepulchre is opened, that it might receive the dead body to con­sume it, or destroy it: so are their throats opened, that they may destroy them, whom they speak against with their wicked words.

And this sence is most agreable to the sence of the Place. For the fifth Psalm was penned by David either when he fled from the face of Saul, or when he was fain to fly, because of Absalom, at which times respectively there were not wanting those which advised both Saul and Absalom to cut off Davids life if they could.

The Prophet Jeremy saith of the Baby­lonians, that their Quiver is an open Se­pulchre, Jerem. 5.16. And therefore doth he say that their Quiver is an open Sepul­chre, because as a Sepulchre opens its mouth, that it may receive and so consume the dead: So their Quiver was opened, that it might (by the Arrows drawn from thence) de­stroy the living. And thus is the Throat said to be an open Sepulchre, because the words proceeding from them, are destroying words, words brought forth to take away a mans life.

With their tongue they have used deceit] i. e. They speak deceitfully and guilefully with their tongues; for their words are fair, but their heart is foul, they speak fair with their mouth, but bear mischief in their heart, and would entrap the Innocent to destroy him.

The Hebrew translated word for word, is, They flatter with their tongue; but being they flattered for this end, that they might entrap with their tongue, They (as the Sep­tuagint renders it) have used deceit.

Thus did many deal with David to engra­tiate themselves with Saul and with Absa­lom. They did speak him fair and flatter with him, that they might know his secrets and then reveal them to Saul and Absa­lom, that they might take him and so kill him

The Poyson of Asps is under their lips] They which hurt others with their speech, are said to have poyson under, or in their lips. Of such Saint James saith, That their tongue is full of deadly poison, James 3.8.

The poyson of Asps] an Aspe is a little Creature, frequent in Africa, whose poyson is very venemous: Aristotle in his Historiae Animalium, lib. 8.29. Saith that the ve­nome of this Serpent is, [...], that is, in­cureable.

Is under their Lips] He may say under their Lips, to signifie, that it was not to be seen or perceived; And signifie by that again, that these were men of flattering tongues, but of most bloody hearts or thoughts. But others take under their lips, barely for In their lips.

These words are taken out of Psal. 140.4 Which Psalm was wrote by David, a­gainst Doeg, and the Ziphites, who did ma­litiously accuse him and speak all evil a­gainst him to Saul, and by these words, the Prophet sheweth, how these his enemies dealt with him; but being the enemies of David, who was a Type of Christ, prefigu­red the enemies of Christ, that is, such as be­lieved not in Christ: The words may be ap­plied to them also in the Mystical Sence.

Ver. 14. Whose mouth is full of cursing and bitterness] This is taken from Psal. 10 7. and cited according to the Septuagint, whereas according to the Hebrew Text it is, thus, his mouth is full of cursing and deceit. Where it seemeth (as it is observed by ma­ny) That the Septuagint did read Vmire­roth; & amaritudinibus, i. e. and bitternes­ses, for Vmirmoth, & fraudibus, i. e. and deceits: yet as these latter words are not much unlike, no more is the Sence: For wicked men are wont to speak all manner of evil against the Godly, with all bitterness; but yet falsly, and therefore deceitfully: For it is false, which they speak, though they would have men believe, that it is true, so deceiving them, See Matthew Chap. 5. ver. 11.44.

By this also doth David describe the na­ture of his enemies as he did before, but by describing them, he describes such also, as should be enemies to Christ, that is, to the Faith.

He saith here, whose mouth is full of cur­sing and bitterness. Whereas the Order of his speech requireth, that he should have said, their mouth, &c. But it is not unusu­all to confound Subjunctive Articles or Pro­nouns with Praepositives: An example whereof we may have in that great Master of Rhetorick Cicero Philip 1. Eas leges quas ipse vobis in­spectantibus recitavit, pronunciavit, tulit, quibus latis gloriabatur, iisque legibus Rem­publicam contineri putabat, de Provinciis, de Judiciis, eas inquam Caesaris leges, nos qui defendimus acta Caesaris, evertendas putabi­mus? Where iis and quibus are mixt to­gether.

Again, in the tenth Psalm 7. verse, as it is read according to the Septuagint whom St. Paul followeth, It is not a Praepositive, but a Subjunctive Article, and the Apostle useth for the most part, when he citeth any Te­stimony to cite it, as it lieth in the Text out of which he takes it, and not to regard the Syntax, where he useth it.

Ver. 15. Their feet are swift to shed blood, destruction, and misery are in their wayes, and the way of peace they have not known] These Testimonies are taken out of Isaiah Chap. 59. v 7, 8. but not according to the strict words, yet according to the Sence, as they, which take view of the place may easi­ly perceive. And they are spoken there of the Jewes of that time; But those Jews were Types of these Jews, which lived in Pauls time, for Jews of one time, are Types of Jews of another time (See notes Chap. 2. ver. 24,) And therefore well may Saint Paul apply what was said of the Jews of that time, to the Jews of his time. Adde to this, that, the Jews of which the Prophet Isaiah speaketh, were such, as were at that time in Captivity under the Babylonians. Now the captivity of the Jews under the Babylo­nians was a Type of the captivity of Man under sin and the Devil: while therefore the Prophet Isaiah describeth the manners of those Jews which were in captivity under the Babylonians, in the Literal or Histori­cal sence. He describeth with all the man­ners of the Jews (yea and of the Gentiles too) which were captive under sin, and the Devil, in the mystical sence.

Their feet are swift to shed blood] i e. They are bloody minded, ready upon all occasions to runne, and shed innocent blood.

Note, that the feet are put here by a Sy­necdoche for the whole man; and therefore the feet, because we post from place to place with them, when we have any thing to do.

Ver. 16. Destruction and misery are in their ways] i. e. Which way soever they go they bring misery, and destruction upon men, like a common plague.

Destruction and misery are to be under­stood here, not as suffered by these men, but as wrought by them, and that without any respect of Persons at all.

Ver. 17 And the way of peace have they not known] i. e. They have not known how to live quietly and friendly with men: Or they have not walked in peaceable ways, but are strangers to them as if they knew, them not.

[...]
[...]

Note, that ways and paths are often put for the actions of Men, by a Metaphor.

Some observe here, that the Hebrew say of him that doth not care for, or, regard a thing, that he doth not so much as know it: as Jerem. 4 22.

Ver. 18. There is no fear of God before their eyes] i e. They do not consider with the eyes of their mind that God is present, to see and behold their doings, even that God, which they ought to stand in fear of, as be­ing a severe punisher of all wickedness.

Men use to be curbed & bridled in that they run not headlong into sin, by the fear of God the just Judge: Where therefore this fear is not, men even rush into all manner of wickedness, as an Horse into the Battle.

This Testimony is taken out of Psalm 36 1. And these words David (who was a Type of Christ) speaks of his Enemies (who were Types of the enemies of Christ, that is, of the unfaithful) as will appear by vers. 11, 12. of that Psalm: So that they may be well applied by the Apostle, as they are to all unbe­lievers, which are enemies of Christ, and his Servants, as spoken of them in the Mystical sence.

Ver. 19. Now we know, that whatsoever the Law saith, it saith to them which are un­der the Law] The Apostle prevents an Ob­jection here; For, whereas the Apostle had alledged many Testimonies, out of the Old Testament, to prove that Jews and Gentiles are both under sin: The Jew might object and say; But what do these Testimonies which thou hast alledged, concern us? These Testimonies concern not us Jews, neither are they spoken of us; but they concern only the Gentiles, and are spoken only of them. To this the Apostle answereth. Now we know, that whatsoever the Law, that is, the writings of the Old Testament say, they say to them which are under the Law, and they are Jews.

Whatsoever is spoken in the Law, must be understood as spoken to them which are under the Law: And nothing of all the Law, that is, of all the writings of the Old Testament must be excepted, as not spoken of them, but only such things as are openly and by name spoken of the Gentiles; of which nature (if any be yet) all the Te­stimonies here cited are not. But as for other Passages where there is not express mention of the Gentiles, they must be understood of the Jews, whether the Jews be named or no For what is more consonant to Reason than this: That whatsoever the Law speaketh indefinitely, it should speak to them which are under the Law, though not all passages of all that are under the Law, but some of some, and others of others.

Yea, where a passage in the Old Testament is spoken of the Gentiles plainly and in direct tearms, it may concern the Jew, and be spoken of him as well as of the Gentil [...], though not in the first or literal sence, yet in the second or mystical: And this they know which are skilled in the Scriptures.

We know] i. e. We who are skilled in the Scriptures, whether Jews or Gentiles, we know: or we, i. e. We Jews, even we know.

He speaks of this, as of a thing confessed even among the Jews, and so may it be, because it is so consonant to reason, as we have said, and agreable to the custom of the Scriptures.

Whatsoever the Law saith] The word, Law here signifieth, All the writings of the Old Testament, and that it doth in relation to the Hebrew word, Torah, which as it signifies the Law, so sometimes it signifies not the Law only precisely, but any Doctrine in general.

Or, because all other parts of the Old Testament are referred to the Law, and de­pend on that in some wise or other; the Law which is but a part (but yet a Principal part) is put by a Synechdoche, for the whole Old Testament.

To them which are under the Law] By the word Law, here some understand all the writings of the Old Testament, as the word is taken just before: But others take the word more strictly here, viz. for the Law which was given by Moses. And therefore, whatsoever the writings of the Old Testament speak, they speak to them which are under the Law, (that is, under the Law of Moses) because all other the writings of the Old Testament do in some kind or other relate to that, and depend upon it, either by explaining it, or inculcating it, or the like: As also because the other writings of the Old Testament were given to the same people, to whom the Law was given, they being also the Oracles of God

Which are under the Law] They are said to be under the Law in this place (which of the two ways soever we take the Law here) to whom the Law was given, For to whom the Law was given, to them it was as a Schoolma­ster to teach them and direct them; and Schol­lars are said to be under their School-masters, [Page 67] and School-masters over their Schollars.

By those which are under the Law, are meant the Jews, for to them, and them only was the Law given, Rom. 9.4. Psal 146.19. And the Law was our School­master: saith our Apostle, Galat. 3.24.

That every mouth may be stopped] q. d, Wherefore no man can glory of his Righte­ousness, nor excuse himself from being unrigh­teous before God, being so convicted of sin, as that he is compelled to stand mute before Gods Tribunall, as having nothing to say in defence of himself.

The mouth of man is then said to be stopped, when all excuse is taken away from him, and all occasion of glorying in his own righ­teousness, before God, so that he hath not a word to say for himself.

Note, that the Particle [That] is not a sign of the cause here, but a note of an Il­lation or inference: and what is here infer­red, is not inferred from what went imme­diately before, but from that which went some distance before, to wit, from those Testimonies cited in this chapter, which shewed, that the Jews had sinned, as well as the Gentiles, yea rather from all which, the Apostle had said concerning this matter, from the beginning of this Epistle hitherto.

And all the world may become guilty be­fore God.] i. e. And all the men of the world, whether they be Jews, or whether they be Gentiles (having nothing to say for themselves are become apparently guil­ty of condemnation before God, the Judge of all.

The World is taken here by a Synecdoche for the men of the world: all which are guil­ty of condemnation before God, till they are justified by faith in Christ.

Ver. 20. Therefore by the deeds of the Law there shall no flesh be justified in his sight] i e. Therefore shall no man be justified in the sight of God, by the works of the Law that he hath done, or for that, that he hath kept the Law as he ought to do.

The deeds of the Law are to be taken here, for the performance of what the law commands, or for the deeds of the Law, as they are per­formed by us, and not simply for deeds injoy­ned by the Law, q. d No man shall be justified by the deeds of the Law, which he hath done, &c. And therefore no man can be justified by the deeds of the Law, which he hath done; because no man hath strictly kept, what the Law commands; and the least breach of the Law makes a man guily of damnati-

The word, Law, is taken here for the Moral Law, which was given by Moses, which was the same with the Law of Nature, but written in a fairer character by Moses, whereas it was blurd, and waxen dim, and much defaced by s [...]n in the hearts of Men.

This is, as it were an Epiphonema, of all the former discourse; for this is the scope of all, that hath been said from Chap. 1. ver. 18. hitherto, to wit, to shew, that righ­teousness is not to be expected by the Law.

No flesh] That is no Man, for flesh is put here by a Synecdoche very common with the Hebrews for Man; so it is put, Matth. 24. ver. 22.

In his sight] i e. In the Sight of God.

It may be that some are justified by the deeds of the Law, which they have done, in the sight or judgement of Man, and that he judgeth, that they have exactly kept the Law, yet no man shall be justified by the deeds of the Law, in the sight or judgement of God: for Man beholds onely the out­ward face of things, and that at sometimes only, but God pierceth deeper and search­eth the heart, and the reins, and spies out all mens doings, be they never so secret, and that at all times. And in the heart, and in secret such things are done, which the eye of Man cannot see.

For by the Law is the knowledge of Sin] i. e For by the Law is only the knowledge of sin: So some understanding the word, only, here, q. d. For by the Law we only come to know, what sin is, that is, all that the Law can do, it can teach us what sin is indeed, but it cannot enable us, or give us strength to avoid sin, that so we may be ju­stified.

This then is an Answer to an Objection, which some might make, saying, Why? Some men (as the Jews for example) have the written Law, and cannot that enable them, to do the deeds of the Law, so that they may be justified thereby? To this the Apostle answers, (confirming what he had said) No; for by the Law is only the know­ledge of sin.

O [...]hers make this an Answer to an Obje­ction too, but thus; whereas the Apostle said, That no flesh shall be justified by the deeds of the Law: A Jew might object and say, to what purpose then is the Law, if a man cannot be justified thereby? then was the Law given in vain. To this the Apostle answers, q. d. Yet it was not for no pur­pose [Page 68] or in vain, that the Law was given (though a man cannot be justified thereby) for by the Law, we come to know, what sin is.

Others take this as a Reason brought by the Apostle to confirm, what he had said, to wit, That no flesh should be justified in the sight of God. And his reason is, because e­very man knows by the Law, that he hath sinned. For whereas the Law tels every man his duty, and his conscience tels him, that he hath not done according to the Law, what remains, but that by the Law, he knows, that he hath sinned.

Others take this also as a Reason brought by the Apostle to confirm what he had said, to wit, That no flesh should be justified in the sight of God. But they take the word Law in a larger manner, than the former did. For they take it for the whole word of God con­tained in the Old Testament. And by the Law so taken it is known, that All have sinned, because there be many passages in the word of God, which shew that all have sinned.

Ver. 21. But now the righteousness of God without the Law is manifested, being witnes­sed by the Law and the Prophets] i e. But yet the righteousness of God without the Law is manifested, &c,

The Apostle prevents an Objection here. For whereas he said ver. 20. That by the deeds of the Law no flesh shall be justified in the sight of God, &c. A man might object and say, if it be so that No flesh can be ju­stified in the sight of God by the deeds of the Law, miserable is mans condition, For how can a man be justified, if not by the Law? This Objection, I say, the Apostle prevents saying. But yet the righteousness of God, without the Law is manifested, — Even the righteousness of God, which is by faith, &c. By which he sheweth, that a man may be justified by Faith without the Law, that is without the strict observation of the Law.

But now] This Particle, now, is not here an Adverbe of Time, but being joyned with But, signifieth as much as, But yet, and so it signifieth also Hebrews 11. ver. 16. In these words But now they desire a better Country, That is, an Heavenly.

The Righteousness of God] Righteousness is taken here for justification (as cap. 1.17.) and it is called The Righteousness of God, be­cause it justifieth before God, and God is the Author of it.

Without the Law] That is, without the deeds of the Law, or without the strict ob­servation of the Law.

These words answer to those of the twentieth verse, viz. By the deeds of the Law, And are answered again, by those of the two and twentieth verse, viz. By the faith of Jesus Christ.

Is manifested] i. e Is plainly and explicitely made known, by the preaching of the Gospel.

Being witnessed by the Law and the Pro­phets] By the Law is here meant especially the Books of Moses in which the Law is written and by the Prophets, he meaneth the books & writings of the Prophets, among which the Books of the Psalms is to be reckoned, though sometimes they are distinguished one from another, as Luke 24.44.

Justification by Faith, and so without the Law, is attested as out of other places, so out of the books of Moses in the History of Abraham Rom. 4.3. And out of the books of the Prophets, as out of Habakkuk, Hab. 2.4. cited, Rom. 1.17. And out of the Psalms Psal. 32.1. cited Rom. 4.6. and out of Isaiah, Isa. 28 16. cited Rom. 9.33. and 10.11, &c. The Ceremonies also of the Law witnessed this by the blood of their sacrifices, and by their washings, and by the covering of the Arke, &c.

The Apostle adds this, Being witnessed by the Law and the Prophets, to shew, that what he taught was no sigment of his own, but that which the holy Scriptures did ac­knowledge and teach.

Ver. 22. Even the righteousness of God, which is by faith of Jesus Christ] q. d. I say the righteousness of God which is by faith of Jesus Christ.

The Apostle resumes here the words, which he used in the former verse, that he might explain himself, what Righteousness of God it was, which he said was now mani­fested: For in the former verse, he did set it out only Negatively, and shew only that it was a Righteousness without works: Now therefore he shews what it is affirmatively, while he sheweth that it is a Righteousness, which is to be obtained by Faith, and that the Faith of Jesus Christ.

By the Faith of Jesus Christ] i. e. By the faith of the Gospel, whereof Jesus Christ, is the Chief and Principall Subject, and of which he was the Preacher.

This Genitive case therefore is Genitivus objecti & efficientis. The Object of our Faith is the Gospel of Christ, chap. 1.16. And [Page 69] Jesus Christ himself is, as the Preacher, so the Principal Subject of that Gospel; Jesus Christ therefore is put here for the Gospel of Jesus Christ, Per Synechdochen Partis: for think it not enough to justification, to be­lieve that Jesus Christ is come into the world: No, nor that God hath raised him from the dead, as Chap. 10 9. But when it is said, that we shall be justified by the faith of Jesus, or, that we shall be saved, if we believe that God hath raised him from the dead: A part of the Object which we must believe for our justification, is put for the whole.

Ʋnto all] i. e. Which Righteousness is offered to all, whether Jews or Gen­tiles.

And upon all them which believe] i. e. And which righteousness is actually bestowed upon all, and only upon all them which believe, whether they be Jews or Gen­tiles

Note here, that there is a Totall Ellipsis of the Verbs in the Greek, which are sup­plied by some, in this manner as I have spo­ken, and they do interpret these words, as if by these words, Ʋnto all, were intended the offer of righteousness, or justification: And as if by these words, Ʋpon all, were signified the actual bestowing there­of.

But others take these words, Ʋpon all, to be but a repetition of those words, Ʋnto all, and conceive, that they were iterated or repeated, the more to inculcate the Do­ctrine of Justification by Faith, and the more to comfort and hearten those which be­lieved, q.d. which cometh unto all them, and upon all them which believe, whether they be Jews or Gentiles.

Yet we must understand the word Only here (which is often left to be understood) For the Apostle would shew here, that they whom God justifieth, do not attain to justi­fication by several wayes; as, the Jews by the Law, and the Gentiles by Faith: But that both Jews and Gentiles obtain it by one and the same way, namely, by Faith: Wherefore when he saith unto all and upon all them which believe, it is as if he should say, Ʋnto all them and only upon all them which believe.

For there is no difference] Supple, be­tween Nations, or Persons, in respect of the way or manner of justification: For all, whether they be Jews or Gentiles, circumci­sed or uncircumcised, or whatsoever they be which are justified, are justified after one, and the same way or manner, to wit, by Faith.

He sheweth the Reason here, why he said, unto all, and only upon all them which be­lieve.

Ver. 23. For all have sinned] He gives a Reason here, why there is no difference in the way of justification; and the reason is, because all have sinned.

Had not all sinned, but some sinned, and others lived and continued without sin, then had there been a difference in the way of ju­stification: For they that had not sinned, would have been justified by the works of the Law, and they that had sinned would have been justified (if they had been justi­fied at all) by Faith: But being that all have sinned, and God hath appointed no other way, for the justification of sinners, but by Faith; all that are justified must be justified by Faith, and so after one and the same way or manner of justificati­on.

And come short of the glory of God] That is, and come short of fulfilling of the Law, or, and come short of the praise of God for fulfilling the Law, or, for their Inno­cency.

And come short of the glory of God] The words in the Original are [...], where note that [...] is to be taken here for the praise of God, that praise, wherewith he praiseth and commendeth men for their well-doing, as it is also taken John 12.43. Yea, for that praise, where­with he praiseth or commendeth men for their innocency, or for that, that they have perfectly done their duty, and failed in no­thing at all.

So that [...], of God, is not here Genitivus Objecti, but Genitivus Efficientis, as Gramma­rians speak.

And [...] is a word which may be ren­dred Non assequuntur, i. e. They attain not to, q. d. All have sinned and none hath attained to the praise of God, or to that, that God should praise him for his innocency, or for so doing the Law, as that he hath failed in nothing thereof.

In Courts of Justice, where a man is ac­cused of some grievous crime, against the Law, and he is found innocent, and clear of the crime whereof he is accused, the Judge useth to commend the party accused and found clear, for his innocency and integrity, that he may incourage him to persevere and keep himself innocent from the breach of the [Page 70] Law: Hence that Rom. 13.3. Do that which is good, and thou shalt have praise of the same. To this usage doth the Apostle seem here to allude, who in the Treaty of Justification (which is the main Subject of this his Epistle) borroweth many Metaphors from the Courts of Justice.

Some conceive that the word [...] when it is properly taken, is spoken of such, as running with others in a Race, are cast behind through weariness and faintness, or some other accident, or disability, so that they come not to the Goale, so as to have any reward, or fruit of their pains and la­bour, and to attain the prize: So that by putting the Antecedent for the Con­sequent [...] signifies, Not to attain to.

The Apostle therefore according to these, useth a Metaphor here, not from the Courts of Justice, but from a Race, in which Me­taphor, Man is as the runner in a Race; the Race is the Commandments of God: The End of the Race is the perfect keeping of the Commandments; the Agonotheta is God himself: The [...], or Reward which he propoundeth, is his Praise and Appro­bation. The like Metaphor they observe, Heb. 4 1.

Ver. 24. Being justified freely by his Grace] i e. That they may be justified free­ly by his Grace (Supple) As many as are justified.

Being justified] The word in the Origi­nal is [...], and that is a participle, which is as much here as [...], so that they are justified: So the Participle [...], being filled, is as much as [...], so that they are filled, chap. 1.29.

Freely by his grace] i. e. Freely by his Favour, and so not of Debt, or of Me­rit.

He saith both freely, and by his grace doubl­ing as it were the same word, that he might the more exclude Debt and Merit.

Through the Redemption, which is in Jesus Christ] That is, By the justification, which is by Christ Jesus,

Note, that the word Redemption (at it is here taken) and justification, signifie both one and the same thing, to wit, a freedom or delivery from the guilt and punishment of sin; only the Metaphor is diverse: For Justification is a Metaphor taken from Courts of Justice, where a man is said to be justified when he is acquitted, or absolved from that crime, of which he was accused. And Re­demption is a Metaphor taken from Captives, which are redeemed with a price, out of the hands of those to whom they were in Cap­tivity, and who had power to kill them.

This Justification or Redemption is said to be by Christ Jesus, because we are justified by his merits, and we are redeemed by his Blood, 1 Pet. 1.18, 19.

That is in Christ Jesus] i. e. That is, by Christ Jesus, or through Christ Jesus, as the meritorious cause thereof.

Note, that [...], In, answereth to the Hebrew Prefix Beth, and therefore may be taken for By, or Through, yea, for almost any Preposition whatsoever.

Ver. 25. Whom God hath set forth to be a Propitiation] i. e. Whom God hath given, set forth, and proclaimed to be a means to appease his displeasure.

God may be said to give, set forth, and proclaim Christ as a means to appease his displeasure, because as he hath appointed and ordained him to be our Propitiator: So he gave him, and he made it known to all, that he had given him to be such, by the Preach­ing of the Gospel: See 1 Pet. 1. v. 20, 21, 22.

A Propitiation] A Propitiation is put here for a Propitiator, or one that doth appease the displeasure of God, The Act for the Cause or the Author thereof, by a Meta­lepsis.

That which is rendred a Propitiation, is in the Original, [...] (which some render Propitiatorem, taking [...] for [...] in the Masculine Gender, as [...]: But most take [...] in the Neuter Gender; And [...] in the Neuter Gen­der (which in Latin is rendred Propitiatori­um, the Propitiatory) is used by the Greek Interpreters of the Old Testament most com­monly for the Cover of the Ark of the Cove­nant, upon which God sat between the wings of the Cherubims, as appeareth, Exod. 25. v. 17, 18, 19, 20, 22, and 31. v. 7. and 35. v. 12. Levit 16.2. Numb. 7.89. &c.

Now the Cover of the Ark did, as it were, keep from the eyes of God (who sat be­tween the Wings of the Cherubims, upon that Cover, Exod. 25 22. Numb. 7.89) whatsoever was in the Ark of the Covenant, which was covered therewith: And in the Ark of the Covenant, there were the Tables of the Covenant (that is, of the Law) Heb. 9.4.

This Cover therefore by keeing the [Page 71] Tables of the Covenant, or the Law, from the eyes of God, did in a manner keep the sins of Men from his eyes, which were Transgressions, of that Covenant or of that Law; for what is Sin but [...], i. e. The Transgression of the Law, 1 John 3.4. And what were those Tables of the Covenant, but the Tables, in which the Law was writ­ten? And if the Law were kept from his eyes, then must the Transgression of the Law be also kept from them: For who can see the Transgressions of the Law, which seeth, not the Law it self? Rectum est Index sui, & obliqui.

For this reason was that Cover called in Hebrew Capporet, a word which is derived from a verb, which hath the signification of Expiating and Propitiating; and for this reason did the Greek Interpre [...]ers call it [...], a Verbal, derived from a Verb of the like signification? And for this reason was this Cover a Type of Christ, whom God had decreed from all eternity to send, and (in his appointed time) did send forth, to purchase forgiveness, for the sins of his Peo­ple; which forgiveness is often signified by the name of Covering: for blessed are they whose iniquities are forgiven, and whose sins are covered saith the Psalmist quoted by our Apostle, Rom. 4.7, &c.

In Allusion to this Cover of the Ark, and to this use thereof, which we have spoken of, is our Saviour called here [...].

Note, that the Apostle doth in these, and in the following words set forth all the cau­ses of Mans justification, which he doth there­fore, because justification is the chief Scope of his Epistle; and the main Controversie be­tween him, and the Jews. The chief and principal cause therefore of our Justification is God himself, the Meritorious cause is Christ Jesus, his merit is his blood that is his Death and Passion. The Material cause or Subject of justification is Man, the Formall cause is the Remission of sins: The Condi­tion required on mans part is Faith, the fi­nal cause or End, why God did justifie Man is his own Glory, for he did it that he might be known to be Just in his promise of justi­fication, which sheweth his truth, and that he might be known to be the justifier of him that believeth in Jesus which sheweth his mercy and goodness.

Through Faith] q. d. To be enjoyed or made ours through Faith, That is, to be enjoyed by us and made ours if we believe. Here is an [...].

By this he excludes Works again.

We are taught by this, that God, though he did so love the world, as that he gave Je­sus Christ to be a Propitiation for the sins thereof, yet notwithstanding he requires a condition of them, that are to be justified, be­fore they shall be justified, and have their sins forgiven; and that is Faith. Or, that they must use Faith as an Instrument to ap­ply this Grace, which I account as the same.

In his blood] Some refer these words to those, whom God hath set forth to be a Pro­pitiation; And then, this Praeposition, In, is to be taken for through, as it is taken, ver. 24. And the sence is to be this; Whom God hath set forth to be a propitiation, through his blood to be enjoyed or made our Propitiati­on through Faith.

In the words so construed, there must be a Trajection or an Hyberbaton, which yet is a figure, not unusual with our Apostle, who sometimes useth yea often, through the ar­dency of his Spirit, to go to a second thing, before he hath done with the first, and then to return to the first again.

These words, so conjoyned shew, how Christ was to be, and is, our Propitiation, or Propitiator, or Propitiatory, to wit, by dying for us, and shedding his blood for our sins.

This Exposition is favoured by that, that in the Original (as most Expositors read it) it is not [...], but [...] not [...] with a Tenuis, but [...] with an Asperate

But it may be asked what hath [...] (if it be either taken for the Cover of the Arke, or alludeth thereunto) to do with blood.

Answ. I have shewed how that Cover of the Ark was a Propitiatory, and why it was called [...], and how it was a Type of Christ, and indeed as it was called [...], or the Propitiatory, and as it was a Type of Christ, it had nothing significant of blood, it did onely signifie that Christ should be our Propitiator, or Propitiation; but did not sig­nifie how he should be so, for Types are for the most part imperfect. But what that Type signified not, other Types did signifie: For the Legall remission of sins, which was through the blood of the Beast, which was slain for a Sacrifice did Praefigure the Real and Evangelical remission of sins through the blood of Christ, who was to be slain for us. In that therefore that with the mention of the [...], there is mention of [Page 72] blood there is a double allusion; an allusion to the Cover of the Ark, which was called [...] or the Propriatory; and an allu­sion to the Sacrifices of the Law, wherein was blood, by which was a Legal remission of sins. And such a mixture of Types and Sences in speech, is not unusuall.

But as some refer these words, By his blood, by an Hyperbaton to those more re­mote words, Whom God hath set forth to be a Propitiation: So others refer them to the words, which they immediately follow, namely to those, Through Faith. For my self, I take these words as actully referred to the words going next before them, to wit, to these, Through faith, but as Potentially relating to the former words also, q. d. Whom God hath set forth to be a Propitiation through his blood, and to be enjoyed and made ours, through faith in that his blood: So that by what is expressed in the latter sentence, we are to understand what is defective in the former: Yea, these words, By his blood may relate actually both to those words, Whom God hath set forth to be a propitiation, & to those, By faith. See the like, chap 9. v. 12.

In these words, By his blood, there is (as we said) an allusion to the Sacrifices of the Law, which were but Types of Christ the substance: Yet here, and in other places also, where there is mention of the blood of Christ, by the blood of Christ is to be under­stood, by a Synechdoche, whatsoever Christ did or suffered for us, from the first time of his taking our Flesh upon him.

Through faith in his blood] Note here, that Faith, when it is joyned with In, as here it is, signifieth for the most part, Trust and Confidence or Relying upon a thing: And here it signifieth, Trust or Confidence or Re­lying upon the blood of Christ; And truly, he that doth believe the Gospel, and the Death of Christ therein recorded, as he ought to do, cannot but trust and confide, in the death or blood of Christ, and relye up­on it; Hence it is, that such kind of phrases as these: The faith of, and Faith from, are often confounded in Scripture, and taken for one and the same thing.

To declare his Righteousness] The word Righteousness, signifieth here both the Fidelity or Truth, and the Goodness or Mercy of God, as will appear by the following verse, where it is repeated. And it is frequent, for one word thus to carry with it two significations; but more of this in the next verse.

Note, that these words [To declare his Righteousness] depend on those [Whom he hath set forth] and shew the final cause, or end of that, That God set forth a Propitiator, which was to shew that he was righteous, for, or, by remitting of sins.

For the remission of sins which are past] i. e. For that he remitteth the sins which are past. The words in the Original are these [...], where some interpret the Preposition [...], Propter, that is, For; others Per, By or Through.

According therefore to the interpretati­on of the first, the words must run thus, For the remission of sins which are past, and then they are to be referred to those words, Whom God hath set forth to be a Propitiation, and there must be a Comma between these, and the words which go immediately before them, for they signifie a more special end, why God did set forth Christ to be a Pro­pitiation, He did it for the remission of sins.

According to the Second interpretation, the words must run thus, Through the remis­sion of sins which are past, and then they are to be referred to the words immediately going before, and shew how God was declared to be Righteous: He was declared to be Righteous, by the remission of sins which are past; or, In remitting of sins which were past: For remission of sins declare God to be Righteous, that is, to be merciful, for it is mercy in God to forgive sins, whereas he might punish the sinner with eternal death: and remission of sins, declare God to be righ­teous, that is, True and Faithful, because, whereas God did say, and promise, That he would forgive sins; by the remission of sins, he did shew himself to be as good as his word.

For the remission of sins that are past] i. e. For the remission of sins which were committed in the Time of the Law, which is now past.

He mentioneth only those sins which were committed under the Law, not because God gave a Propitiation for remission of those sins only, and not for the remission of the sins committed under the Gospel: But that he might shew, the weakness of the Old Law, of which the Jews (with whom he hath to do, for a great part in this his Epistle) did glory: And that he might declare, that those Expiations or Purgations, which ap­pertained to the Law, were not true Purga­tions and Expiations indeed, but only sha­dows of true Purgations and Expiations: For it is not possible that the blood of Bulls and Goats should take away sin, Heb. 10.4.

And as the Apostle doth here, so doth he [Page 73] also Heb. 9.15. mention the redemption only of the Transgressions that were under the Old Testament, saying; And for this cause, he is the Mediator of the New T [...]stament, that by the means of death for the redemption of the Transgressions, which were under the first Te­stament, they which are called, might receive the promise of eternal Inheritance.

But by the remission of sins that are past, and by the redemption of the transgressions, which were under the first Testament, we must understand in both places all other sins too. And that not without reason, for if the blood of Christ was able to deliver men from their sins, committed before it was shed; much more is it able to deliver men from their sins which have been committed, since the shedding thereof.

Yet note, that some understand The sins that are past, not of the sins commi [...]ted un­der the Law, as so, but of the sins commit­ted by a man before his conversion, whether under the Law or not. And they say, that the Apostle mentioneth only the remission of sins committed before a mans conversion, to signifie (not that sins committed after con­version were unpardonable, as Novatus is said by some to hold, but) that they which were justified had no licence given them to sin, by reason of that grace. For this is the manner of the Gospel to threaten woe to him that shall sin, and yet to [...]ff [...]r pardon and mercy upon repentance, to him that hath sinned. But I embrace the former ex­position before this.

Through the forbearance of God] i. e. And which God hath not punished with any dreadful punishment (not by reason of that that they did not deserve dreadful punish­ment, nor by reason of that, that they were expiated and purged by other means than by the blood of Christ, but) through his forbearance and long-suffering.

And therefore did God forbeare to punish the sins of men, committed under the Law, according to their desert because he had de­termined, to set forth a Propitiation for those their sins in his good time, to wit, the Time of the Gospel: A Propitiation which should reach even to sins committed under the Law.

In these words therefore there is an El­lipsis, and these words contain a prevention of an Objection which a Jew might make. For a Jew might say, That either they Jews had not committed any such sin as deserved dreadful punishment, or that if they had committed such sins, they were expiated and purged by the Rites and Expiations of the Law, otherwise God would have taken vengeance of their sins long before this.

To this therefore the Apostle answers, That it was not because they had not commit­ted such sins, nor because their sins were expiated and purged by the Law, that God had not punished them in any grievous manner, but it was because of his forbear­ance, and long suffering. Note, that Christ was not a Propitiation for all sins, which were past; but only for the sins past of such as repented; whose sins God punished not, so soon as they were committed, and for Gods forbearance to them, others which repented not did fare the better, in that God did forbear them, and the sins of them which repented he punished in Christ.

Ver. 26. To declare, I say, at this time his Righteousnes] The Apostle resumes here, what he spoke in the former verse, the better to explain himself.

This word Righteousness, is to be taken here, both for the Fidelity or Truth, and for the Goodness or Mercy of God, as I said before: For what he meaneth by Declaring the Righteousness of God, he expoundeth by those words [that he might be just and the justifier of him, which believeth in Jesus] Where, to be just, signifieth the Fidelity and Truth of God in keeping his word; To be the justifier of him which believeth in Jesus, sheweth the Goodness and Mercy of God.

Of that, that the word Righteousness is sometimes taken for Fidelity and Truth, we have an example verse 5. Of that, that the word Righteousness is taken for Goodness and Mercy, we have an example, 2 Cor. 9.9.

It may be that the Apostle saith of God, That he granted remission of sins, that he might appear just, in respect of the Jews, because of the promise of God made to their Fathers, that he would (upon their saith and repentance) give them remission of sins.

And that he saith, that he granted remis­sion of sins, that he might appear the justi­fier of him which believeth in Jesus, in re­spect especially of the Gentile, who had no such promise made to him by God of his justification, as the Jew had, yet may re­joyce in that, that God hath freely justified him.

At this time] By this time, he meaneth here the Time of the Gospel, and it is oppo­sed to the time of the Law, or the time be­fore [Page 74] Christ, signified by or intimated in those words of the former verse, to wit, sins that are past.

That he might be just] q. d That is to say, That he might appear to be just: That is, that he might appear to be True and Faithful in his word.

These words, That is to say, are here to be understood, and to be is to be taken for To appear to be, as ver. 4. And Just is to be taken here for True and Faithfull in word, as it is also taken 1 John 1.9.

And God is said here to be True and Faith­full, because he did say and promise in the Law, and in the Prophets, that he would give remission of sins unto his People, and so justifie them, and as he said and pro­mised, so he did to as many as believed.

And the Justifi r of him, which believeth in Jesus] q. d. And that he might appear to be the Justifier of him, which believeth in Jesus

To justifie is to fo [...]g [...]ve sins, and to absolve from punishment due unto sins, and this is an effect of the great mercy and goodness of God.

Ver 27. Were is boasting then] q. d. Be­ing therefore That all have sinned and come short of the Glory of God, and that as many as are justified are justified freely by his Grace, through the redemption, that is in Christ Je­sus, &c. Where is Boasting, i. e. Where is any just cause of Boasting.

This is a Corollary drawn from what he said from ver. 20. hitherto and the Apostle drawes it to repress the vain boasting of the Jews, and to make men seek after Justifica­tion not by the Law but by Faith: And it is spoken after a kind of insulting manner, the Apostle insulting thereby as it were over the Jews, who were great boasters.

Where is boasting] Note, that the Apostle speaks not here of an unlawfull or unjust or causless boasting, or, of boasting only be­fore Men (for so any man might boast, and so did the Jews boast) But he speaks of a law­full, just, and well grounded boasting, and a boasting before God, such a boasting where nothing is to be imputed to the grace and fa­vour of God, but all to a mans own self: And that not in the appearance of man only, but in the strict eye and view of God. Such a boa­sting as this is the Apostle demonstratively hath proved cannot have place in a justifi­ed Man.

It is excluded] q. d. It hath no place at all in a man, which is actually justified, but is excluded from his justification.

By what Law] The word Law is to be taken here in a more Lax, and Generall sig­nification than commonly it is taken. For here are two Species of the Law (as it is here used) mentioned in this place; The Law of works and the Law of faith, whereof the Law of works is properly and most usually called the Law, and is ordinarily opposed to the Gospel; and the other is the Gospel, as it is opposed to the Law, so strictly taken.

The word Law therefore is to be taken here for Doctrine, q. d. But by what doctrine is boasting excluded?

That. which is here [...], A Law, is that which is usual in the Hebrew, Torah; and Torah signifieth not onely the Law in spe­ciall, but any doctrine in generall, as I said before ver. 19. from whence the Greek word [...], and our English word Law doth often signifie the like, as the Hebrew Torah doth in analogy to that.

Of Works] i. e. By the Law of works?

The word Law is here to be understood, from that which went before.

By the Law of Works is meant, that do­ctrine, which teacheth that a Man, which is actually Justified, is justified by the works of the Law, and that he that would be justifi­ed must be thereby justified, which cannot be, except a man hath most exactly kept the whole Law, and never failed in any Tit­tle thereof, at any time.

Nay] The Apostle sheweth here, that boasting is not excluded by the Law of Works,

And indeed it implieth a contradiction to say, that a justified man, or a man, that is actually justified according to the Law of Works, is excluded from boasting, by the Law of Works: For he that is justified ac­cording to the Law of Works (with Reve­rence be it spoken) is not beholding to God for his justification, for he hath perfectly observed the Law in every Apex, Tittle, and Jot of it, so that God (who is just in his judgement) when he is brought before his Tribunal as a Transgressour of the Law, must needs justifie him, that is, must needs acquit him and pronounce him guiltless: and God would be unjust if he did not so. Such a man therefore, as is justified, according to the Law of Works, hath good cause of boasting even before God, Chapter 4.2.

But by the Law of Faith] That Law, that is, that doctrine which teacheth, that a man is justified by Faith, doth exclude boa­sting, [Page 75] and takes away the cause or ground of boasting, from a justified man: For it teacheth, that he that is justified according to that, hath sinned, and therefore, if he be justified, he is justified by Grace, that is, by the meer favour and mercy of God, which cannot stand with boasting.

It teacheth, I say, that every man hath sinned, and so that every man is under the Curse, for cursed is every one, that conti­nueth not in all things, which are written in the Book of the Law to do them, Deut 27.25. Galat. 3.10. And being now cursed, he cannot get out from under that curse with­out the favour and mercy of God: For ha­ving broken the Law, he cannot be justified by the Law, for that implies a Contradicti­on. And therefore, if he be justified, he must be justified by Faith, and so by the meer grace and favour of God, with which boasting cannot consist.

The Apostles scope in this verse, is (as I said) as to repress the vain boasting of the Jews, so to take men off, from seeking af­ter justification by works, or by the works of the Law, and to bring them to seek after justification by Faith: and his Argument is valid to this purpose, upon supposition (which yet he hath proved to be a most certain Truth) that all have sinned.

For if all men have sinned (which is an undeniable truth, and which the doctrine of Faith teacheth) then no man can boast before God, for whosoever hath sinned, hath need of the grace and favour of God: And whosoever receives any thing of the grace and favour of God, cannot boast, 1 Cor. 4.7.

Now, if thou canst not boast, thou seekest in vain to be justified by the works of the Law; for no man can be justified by the works of the Law, but he which keepeth the Law, and hath always kept it in every point: And he, that keeps it so, may boast.

Therefore being thou canst not boast, seek not for justification by the works of the Law, which makes them boast, which are justified thereby; but seek for it by faith. For though thou canst not boast, and so canst not be justified by the works of the Law, yet thou mayest be justified by Faith.

It is not unlikely, but that among the Jews (which were blinded by reason of their unbelief, Chap. 11. ver. 7.) There were some, who (though they were con­vinced, that they could not boast, yet) did seek for justification by the Law, not perceiving how incompatible these two things are, Not to boast, or not to have mat­ter of boasting, and to be justified by the Law.

But by the Law of Faith] Note, that whereas the Apostle might have said thus; Where is boasting then? It is excluded: By what? By Works? Nay, but by Faith. He saith, Where is boasting then? It is exclu­ded. By what Law? of works? Nay, but by the Law of Faith.

And this he doth by a Mimesis mentio­ning, and repeating the word Law, that he might in a slighting manner imitate the Jews, who did crack of the Law, and had the Law alwayes in their mouths, though they kept it not; intimating thereby, that if they gloried in the word Law, he could say, that they, which were Justified, were justified by a Law too; but not by the Law, which they cracked of, to wit, the Law of Works; but by a Law differing from that, to wit, the Law of Faith.

Ver. 28. We conclude therefore, that a man is justified by faith] This conclusion, the Apostle draws, not from the verse immedi­ately going before, but from his whole dis­course, which he hath had from the 17. verse of the first Chapter of this Epistle hitherto, and especially from that, which he taught, and discoursed of Chap. 3. ver. 23, 24, 25, 26.

A Man] i. e. Any, or, Every man, that is justified.

The word Man is to be taken here indefi­nitely, q. d. We conclude therefore, that a man, be he Jew, or be he Gentile, or what­soever he is, that is justified, is justified by Faith, without the Works of the Law

Without the Works of the Law] i. e. Though he be without the Works of the Law, that is, though he be, without that, that he hath perfectly observed, and kept the Law.

Without the Works of the Law, is the same here, as Not by the Works of the Law, Gal. 2.16.

By the Works of the Law are meant Works done exactly according to the Praescript of the Law, so that if a man hath at any time transgressed the Law, either positively or privatively, he cannot be said to have the works of the Law, in the Apostles sence here.

Ver. 29. Is he the God of the Jews only?]

For God to be the God of any one, doth sometimes signifie, that God is held as a God, and worshipped and obeyed as a God of him, whose God he is said to be: In this sence Ja­cob said, that the Lord should be his God, Gen. 28.21. Sometimes again, (and that most frequently) for God to be the God of any one, signifieth, that God is an Egregious Benefactor of him, whose God he is said to be: In which sence it is said, Blessed is the Nation whose God is the Lord, Psalm 33.12 And in which sence God is said to be the God of Abraham, and the God of Isaac, and the God of Jacob, Exod 3.6. And in which sence God saith, that he would be a God to Abraham and to his Seed after him, Gen. 17.7. Now of these two sences; the latter is that in which God is said here to be a God of the Jews, and not of the Jews only, but of the Gentiles also: For God is a Benefactor to them both, not only in Temporal blessings, but in Spiritual blessings also, and in such as concern Eternal Salvation.

The Apostle speaketh by an Interrogative here, first to signifie, that the thing which he speaks of is so plain, as that it cannot be denied: Secondly, to take up the Jews a little, who entertained a base esteem of the Gentiles.

Is he not of the Gentiles also?] i e. Is he not the God of the Gentiles also, and doth he not wish and do well to them also, that they may be saved?

Yea of the Gentiles also] q. d. Yea he is the God of the Gentiles also, and wisheth and doth well to them, that they may be saved, and will be a Benefactor to them, in those things which concern their Eternal welfare, if they believe.

As for the Connexion of this verse with what went before, It is this; The Apostle had said, vers. 28. That a Man is justified by faith without the deeds of the Law, where he took the word Man indefinitely, for men of any Nation, by reason therefore of that word, he had a good opportunity given him to speak to the Jew, of the good will of God towards the Gentiles; from that therefore he inferreth this Corollary, Is he the God of the Jews only, &c. As if he should say, and now, O thou Jew, is God the God of the Jews only, is he not the God of the Gentiles also; Yes, he is the God of the Gentiles also, seeing it is one God, which shall justifie the Circumcision by Faith, and the uncircumcision through Faith.

And this, or the like opportunity he takes often to declare the good will and favour of God towards the Gentiles, because the Jews counted the Gentiles but as brute Beasts, to whom God had no respect in comparison of themselves.

Ver. 30. Seeing it is one God which shall justifie] It would have been better rendred thus; Seeing God is one, who justifieth, &c. That is, Seeing God is one and the same God, which justifieth the Circumcision by Faith, and the uncircumcision through Faith.

God is called One here, not in respect of his Essence, or in opposition to a multitude of gods, but in respect of his carrying him­self to all alike whether Jews or Gentiles, q. d. Seeing God is one and the same towards all, who shall justifie, &c.

Which shall justifie the circumcision by faith] Note, that the Circumcision is taken here for the Circumcised, that is, for the Jews who were Circumcised, by a Metony­mie, and that shall justifie is put here for, doth justifie; A Future for a Present tense after the manner of the Hebrews, which use so to do, especially when they would sig­nifie a continued Act.

And the uncircumcision through faith] By the uncircumcision are here meant the Gentiles, who used not Circumcision as the Jews did (who were enjoyned by God to it) but were uncircumcised.

And yet we read, of some Gentiles which were Circumcised, as the people of Colchis, Aegypt, and Aethiopia, as Herodotus relates in his Euterpe, yet they come under the name of uncircumcision here, because the Cir­cumcision which they received, they received from among themselves, the use thereof was not enjoyned to them of God, as that Cir­cumcision which the Jews used was to them, Gen. 17. v. 10, 11, &c.

Note, that these Phrases, By faith, and Through faith, signifie one and the same thing, and that there is no difference in the sence of the Phrases, though there be in the words.

In that God justifieth both Jew and Gentile after the same manner, it sheweth him to be the same in his love and affection to both.

Ver. 31. Do we then make void the Law through faith?] q. d. Do we then say, that the Law is useless, and as an idle thing, and a thing of no effect, by those things which we have said of faith.

To make void, is put here for, to say that it is void, by a Metalepsis.

Note, that the Apostle doth prevent an Objection here, for because he said, v. 28. We conclude that a Man is justified by faith, without the deeds of the Law; And again v. 30. It is one God, or God is One which shall justifie the Circumcision by faith, and the uncircumcision through faith; A Jew might object and say, If it be so, that a man is justified by faith, without the deeds of the Law, and God doth justifie the Circumci­sion by faith, and the uncircumcision throuh faith, then is the Law void, for to what end should it stand, if it did not justifie a man? To this the Apostle answers; That notwith­standing that which he had said concerning faith, the Law doth stand, yea, what he said concerning faith doth establish the Law. For though the Law doth not justifie a man, yet the Doctrine of faith, doth enjoyn those which believe, to lead a pious, godly, and religious life, according to the Praescript of the Law, and to follow those things which the Law commandeth: And by faith we attain to more ability for the performance of the Law, than the Law it self can give.

Note, that what is here spoken must be understood of the Moral Law.

Through faith] i. e. Throuh the Doctrine of faith, or, through those things which we have said of faith.

We establish the Law] i. e. We maintain the Law in its standing, and keep it up, That is, we take not the Law away, but let it stand in its due place, and give it its due ho­nour.

How Saint Paul established the Law by faith, we shewed a little before, in the Ex­position of this verse; He establisheth it, by making it, or teaching, that it is a Rule of our Lives, though he denies to be the means of justification. And that we attain more ability to the keeping of the Law, through faith, than the Law it self could give us.

CHAP. IV.

1. WHat shall we say then, that Abraham our Father, as pertaining to the flesh, hath found?

1. We have taught hitherto, that the man that is justified, is not justified by the works of the Law, but by faith: And let us now enquire in particular, concerning Abraham's justific [...]tion, to wit, how he was justified. How shall we say then, that Abraham (who is our Father as concerning the flesh) attain­ed to justification? Shall we say that Abraham attained to justification by works? No in no wise.

2. For if Abraham were justified by works, he hath whereof to glory, but not before God.

2. For if Abraham were ju­stified by works, he hath whereof to glory or boast, e­ven before God; but he hath not whereof to glory or to boast before God; therefore he is not justified by works.

3. For what saith the Scripture? Abraham believed God, and it was counted unto him for righteousness.

3. Now that Abraham hath not whereof to glory or boast before God, is apparent, for what saith the Scripture? It saith, that Abraham believed God, and that, that was set down upon his account to him, to receive righteousness or justification for it, that is, in fewer words, it saith, That Abraham be­lieved God, and for that he was justified, Gen. 15.5.

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

4. Now to him that worketh the works of the Law, so punctually and so exactly, as that he never failes at any time in performing the least title of the Law, to him indeed the reward, that is, righteousness or justification is set down upon accompt, to be paid him, as a thing not of grace and favour, but of debt, for (with reverence be it spoken) God would be unjust, if he should not justifie him, that is, if he should not acquit him, but condemn him for a sinner, who had never sinned; So that he indeed hath whereof to glory or boast, even before God.

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

5. But to him that worketh not the works of the Law, so punctually and so exactly, as the Law requires, but believeth on God, who justifieth sinners, his faith is set down upon accompt to him for him to receive righteousness or justification for it, that is, he is justified by his faith: So that he hath not whereof to glory or boast before God, in the matter of his justification.

[Page 78] 6. Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works,

6. But methinks I hear a Jew cavil here and say, but what Paul, can he be justified that worketh not? that is, which doth not do the works of the Law, so punctually and exactly as the Law re­quires? Can the ungodly and sinner be justified? To whom I answer, that they may, for even David also (as well as the Ministers of the Gospel) give us a description of the blessedness, that is, of the justification of a man, to whom God imputeth righteousness, though he never performed the will of the Lord, according to the strict Prescript of the Law, saying Psalm 32.1, 2.

7. Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered.

7. They are blessed (and therefore blessed because ju­stified) whose iniquities are forgiven and whose sins are covered.

8. Blessed is the man to whom the Lord will not impute sin.

8. Blessed is the man (and therefore blessed because ju­stified) to whom the Lord imputeth no sin.

9. Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness.

9. Cometh this blessedness, that is, cometh this justifica­tion then upon those, who are circumcised only, or upon those that are not circumcised also? That is, Cometh this justification only upon the Jews, or comes it upon the Gentiles also? I move this question upon occasion of that which I said verse 3. That faith was reckoned to Abraham for righteousness.

10. How was it then reckoned? When he was in circumcision, or in uncircumcision? not in circumcision, but in uncircumcision.

10. When was it then reck­oned? (for by the answer to this question we shall know how to answer the former) was it reckoned, when he was in circumcision, that is, after he was circumcised; or was it reckoned when he was in uncircumcision, that is, before he was circumcised? It was reckoned to him not when he was in circumcision, but when he was in uncircumcision, that is, not after, but before he was circumcised.

11. And he received the sign of circumcision, a seal of the righteousness of the faith, which he had yet being uncircumcised: that he might be the Father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also:

11. And after that, that it was reckoned to him for righ­teousness or justification, he received circumcision (which is a sign of that Covenant which God made with him and his seed; and which is a sign of distinction, whereby he and his posterity are distinguished from all other people) he received circumcision, I say, as a seal of the righteousness or justification, which he had by faith, while he yet was uncircumcised, to testifie and assure him thereby, from God, that God had even then justified him for his faith: And it was so ordered by the providence of God, that he should be justified by his faith, before he was circumcised, and should afterwards receive circumcision, as a seal to confirm, or assure him of that his justification; that he might be a Father of all them which believe in the time, or state of uncircumcision, that it might appear (by the example of Abraham, who was justified while he was yet uncircumcised) that righteousness or justification should be imputed to them also.

12. And the Father of circumcision, to them who are not of the circumcision only, but also walke in the steps of that faith of our father Abraham, which he had, being yet uncircumcised.

12. And that he might be the Father of those, which are circumcised also, yet, so as that they are not circumci­sed only, as Abraham was, but also imitate the faith of Abraham, treading in his steps, and following him in that faith, which he had when he was as yet uncircumcised: And now, by what I have said we may answer to that question, which I propounded verse 9. Cometh this blessedness, that is, cometh this justification, upon those, which are circumcised onely, or comes it upon them which are uncircumcised also? For it cometh not upon the circumcised onely, but upon them also, which are uncircumcised.

13. For the promise, that he should be the heir of the World, was not to Abraham, or to his seed through the Law, but through the Righteousness of Faith.

13. But because I denyed, that Abraham was justified by works verse 2. Thou wilt here object against me, that the Land of Canaan was a Type of Justification, and that Abraham had that promised to him and his seed through the Law; therefore he was justified by the works of the Law; but this I deny: For the promise that he should be the Owner or Possessor of the Land of Canaan was not made to Abraham or to his seed through the Law, or through that, that they performed or should perform, what the Law exacted, but it was made to them through faith which justifieth a Believer. And now as the promise, that he should be the Owner or Possessor of the Land of Canaan, was not made to Abraham or his carnal seed through the Law, or through that, that they performed, or should perform what the Law exacted; but it was made to them through faith: so the mystical promise of Justification, was not made to Abraham, or to his spiritual seed, through the Law or the works thereof, but through Faith which justifieth those, which believe.

[Page 79] 14. For if they which are of the law be heirs; Faith is made void, and the promise made of none effect.

14. For if they be heirs and Enjoyers of Justification, and shall inherit that, who are the Children of the Law, and under that; and that by virtue of the Law exactly kept by them; then is the way of obtaining just fication by faith void, and the promise it self of Justification is of none effect.

15: Because the Law worketh wrath: for where no Law is, there is no Transgression.

15. For the Law is so far from making those which are her children acceptable to God, and such as may be justified before him, as that she occasioneth them to sin the more, and so stirreth up the greater wrath of God, against them. For where there is no Law their is no Transgression, nor sin so frequently, or so often committed, and with so high an hand, as where their is a law.

16. Therefore it is of Faith, that it might be by grace; to the end the promise might be sure to all the seed, not to that only which is of the Law, but to that also which is of the faith of Abraham, who is the Father of us all.

16. Therefore the promise of Justification, was through faith, so that it is of Grace, for this end, that it might be sure (by reason of the pos­sibility of the condition re­quired) to all the spiritual seed of Abraham, that is, to all the faithfull; not only to that, which is of the Law, and under that, as the Jews are, but to that also which followeth the Faith of Abraham (though they be not under the law) as the believing Gentiles doe; which Abraham is the Father of us all which believe, whe­ther we are Jews or Gentiles, and under the Law, or without the Law.

17. (As it is written, I have made thee a Father of many Na­tions) before him whom he believed, even God who quickeneth the dead and calleth those things which be not, as though they were;

17. (As it is written of him Genesis 17.5. I have made thee a Father of many Nati­ons) I say, which Abraham is the Father of us all, before him, whom he believed, even God, who quickeneth those, which are dead in unbelief, with the life of Faith, and maketh those, which are not faithfull, as they which are, so raising up spiritual seed to Abraham,

18. Who against hope, believed in hope, that he might become the father of many Nations; according to that which was spoken, So shall thy seed be.

18. Who against all hope, which he could conceive by the course of nature of having a childe, believed in hope, which he grounded upon the truth and power of God, That he should become the Father of many nations, according to that which is written of him, Gen. 15.5. As the Stars of the Heavens for number, so shall thy seed be.

19. And being not weak in faith, he considered not his own body now dead, when he was about an hundred year old neither yet the deadness of Saras womb:

19. And being not weak in faith, he considered not his own body now old and feeble and unfit for generation, and as it were dead in respect of that, when he was now about an hundred years old; nor did he consider the bar­renness of Sarahs womb, and the indisposition and inability thereof to conception, so as to doubt or dispair by reason of them, of the promise of God.

20. He staggered not at the promise of God through unbelief: but was strong in faith giving glory to God:

20. He staggered not at the word of God, through unbe­lief; But was strong in faith, giving glory to God by relying upon his word:

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

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

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

22. And therefore it is written to his immortal praise that this his Faith was imputed to him for righteousness.

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

23. But now it was not writ­ten for his sake alone, that he might thereby be praised, that it was imputed to him.

[Page 80] 24. But for us also, to whom it shall be imputed, if we believe on him, that raised up Jesus our Lord from the dead.

24. But it was written for our sakes also, to assure us that our beliefe also shall be im­puted to us for righteousness, if we believe on God, who, raised up Jesus our Lord from the Dead.

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

25. Who was both delivered to death and raised again from the dead, for our Justi­fication, that is, that we might be thereby justified.

CHAP. IV.

Verse 1. What shall we say then] i. e. How, or by what way, or after what manner, shall we say then?

What is to be taken here for How, or af­ter what manner, for the Apostle speaketh here not so much of Justification it self, as of the way or manner of attaining it.

And so the word What, is sometimes ta­ken elsewhere. For whereas it is said, Marke 4.23. Take heed what you hear? It is said Luke 8.18. Take heed how you hear?

That Abraham our father as pertaining to the Flesh] i. e. That Abraham, who is the Father of all us Jews, after the flesh, i. e. by carnal Propagation, whether we be of the Law, or whether we be of the Faith.

Abraham was a Father two manner of wayes, to wit, according to the Flesh, and ac­cording to the Spirit; according to the flesh, Abraham was a Father of all Jews, whether they believed or no. But according to the spi­rit, he was the Father only of Such Jewes, as did believe and imitate his Faith, verse 12.

The Apostle calls Abraham his Father (as other Jews also did) to shew, that he did esteem of Abraham as his Father, aswel as they; and therefore, what he was to say of Abraham, he would not say out of desire he had of diminishing Abrahams glory, but out of meer love which he bore to the Truth

Hath found] i. e. Hath obtained, or at­tained to, Supple, Justification.

Note. that to find. is put here for to ob­tain, or to attain to: as Prov. 8.35. and 17.20. and so it is taken so often, as one is, said to find grace in the sight of another: a phrase, which the Scripture often useth, as Gen. 18.3.30.27. Numb. 11.11. Deut. 24.1, 2. S [...]m. 15, 25 &c.

Note also, that here is somewhat to be understood, to wit, Justification, for it is not to be doubted, but that the Apostle speaks here, of Justification, for this is the subject of all his discourse, in this place.

Our Apostle doth suppose here that A­braham was justified, and doth enquire on­ly how he was justified, I say, he doth suppose that he was justified, which he might well suppose, for none of the Jews (with whom he hath here to do) did ever doubt of that, or deny it.

Ver. 2. For if Abraham were justified by works] Between this and the former verse, we must understand these words, to wit, by Works? No surely: q. d. How then or by what means, shall we say, that Abraham who is the Father of us all after the Flesh, hath obtained Justification? by works? No surely. For if Abraham were justified by works, he hath whereof to glory before God, in the matter of justification [...]: But he hath not whereof to glory before God, in the mat­ter of justification.

Therefore he is not justified by works.

He is said in our Apostles sence, to be ju­stified by works, which hath so strictly ob­served the Law, by which he should walk, and walked so strictly according to it, as that he never offended in the least manner, that is, either in thought, word, or deed: For who­soever hath offended against that Law, in ne­ver so small a matter, cannot be said to be ju­stified by morks.

He hath whereof to glory] Supple, even before God.

By glorying is not meant here any Thraso­nicall vaunting, or any unjust glorying, but such a glorying, which he might both justly and seemly use, which had perfectly kept the Law, and never offended against it in the least point; which glorying, is nothing else but the attributing of his justification, or that, that he is not condemned, but acquitted, when he is judged, modestly to his own innocency, not to the pardon, or favour, or indulgence of the Judge, when he is asked, How he came to be acquitted in Judgement? For otherwise to vaunt and glory would savour of Pride, and so be it self sin, for which he would come into condemnation, and so could not [Page 81] be justified: which is against the Apostles supposition.

A man may glory of his innocency before men, who hath not perfectly, and sincerely kept the Law, but kept it onely in outward appearance? for when man cannot see to the Heart, and to the thoughts and Intenti­ons, but only to the outward appearance of Actions, he cannot condemn him, who in outward appearance hath kept the Law, though inwardly he hath broke it in every point; but he that can justly glory before God, must perfectly and sincerely keep the Law, as well in his inward heart and thoughts, as in his outward words, and deeds. And he that hath done so, may glo­ry in that sence, which we have spoken of: For our Apostle faith it here, and Chap 3 ver. 27. He saith that boasting, that is, that Glory­ing (for the Greek words in both places are as one, being derived from the same foun­tain) [...] in the one [...] in the o­ther) is not excluded by works.

Note that the Apostle doth prove in this verse, that Negative answer, which we must suppose him to give to the Question, made in the former verse, that is, That Abraham did not obtain justification by works. And this he doth, by this Syllogisme.

If Abraham where justified by works, then he hath whereof to glory even before God.

But Abraham hath not whereof to glory before God.

Therefore Abraham is not justified by Works.

The Major and Minor Proposition of this Syllogisme, the Apostle hath here set down in this verse, but not so, but that we must understand something of the Major Proposition from the Minor, and some­thing of the Minor Proposition from the Major. The Conclusion is totally left to be understood,

If Abraham were justified by works, he hath whereof to glory; this is the Major Proposition, which I spoke of, and this is defective in its words, and the defect is to be made up from that, which we have in this verse; of the Minor Proposition, name­ly from that, But not before God, from which words we make the Major Proposition en­tire thus.

If Abraham were justified by works he had whereof to Glory even before God.

But not before God] This is the Minor Proposition (or Assumption) which we spoke of; which is also defective in its words, and to be made up from the Major Proposition, as the Major was from this. This Minor Proposition (or Assumption) therefore entire, is thus, viz. But Abraham hath not whereof to glory before God.

This Minor Proposition or Assumption the Apostle proveth in the verses follow­ing.

Ver. 3. For what saith the Scripture] Supple, Gen. 15.6.

Abraham believed God, and it was count­ed to him for righteousness] q. d. Abraham believed God, and that, that he believed God, was that, which God counted or reckoned to him for justification. Supple, Therefore being that, that, that Abraham believed God, was counted to him for justi­fication; Abraham had not whereof to glory.

Abraham believed God] We read Gen. 15, 5. That God brought Abraham forth abroad, and said, Look now toward Heaven and tell the Stars, if thou art able to number them: And he said to him, so shall thy seed be. Then followeth that which is here quoted by the Apostle, viz. He believed in, the Lord, and he counted it to him for righte­ousness. That therefore for which Abraham was justified of God here, was this, and this only, that Abraham believed God, when he promised him that his Seed should be as the Stars of heaven for multitude. See more of this v. 18. of this Chapter.

And it was counted unto him for righteous­ness] i. e. And it was accounted to Abraham (to wit, by God, Gen. 15.6.) at such a rate, as that God did set down upon his ac­counts to Abraham, that he would repay, or requite him, for that his belief only, with justification.

The meaning of this whole verse is this, That Abraham did believe God, and God did so value and respect this, that Abraham did believe him, as that he was pleased in his Grace, and Favour, to recompence this faith of Abraham (though it were but for this) with justification; that is, to ju­stifie Abraham, from all his sins, and to deal with him as with a just man, which had ne­ver transgressed the Law in any point, only because he had thus believed him.

Note, if God did justifie Abraham only for this, that he did thus believe him, Abra­ham had not whereof to glory before God in matter of justification: For he could not claim justification by debt; and he which [Page 82] cannot claim justification of debt, but hath it of grace and favour, he cannot glory of his justification before God.

The Law requireth exact obedience, whether it be the Law of Nature, or the written Law of Moses, so that he is cursed which continueth not in all things which the Law commandeth, and therefore he which hath broken the Law, in the least tittle thereof, is cursed, and being now cursed, he cannot be justified, but by grace and favour. If God therefore accept of our faith, for, or, to justification, so that he justifieth us, because we believe, it is the meer Grace and Favour of God, and of such justification we cannot glory, as we might do (in our Apostles sence) if we had so kept the Law, as that we had never broke the least Apex of it.

Note, that this Phrase, It was counted to him for righteousness, is Metaphorical, and it is drawn from Merchants or Tradesmen, or the like, where one accounts with the other, for what he hath received of him; and in his accounts enters or sets down, that for such or such a parcel of Wares, or in consideration of such or such a thing done from him, he is indebted to him, and will willingly repay him such or such a summe of money, in lieu thereof, or requite him after such or such a way: For the word [...] in the original, cometh from [...] which among other things signifieth, Ali­cujus rationibus inferre, that is, to bring or enter such or such a thing, upon the ac­counts of such or such a man.

But let no man mistake here, as though because this phrase is drawn from this Me­taphor, it would thence follow that Abra­ham's faith was equivalent to his justificati­on, and of as great value as that; For even in such accounts, as we have spoken of, men will often when they are well pleased, set down more for themselves to pay, than the thing which they have received, or which was due from them, is worth: However, this is to be remembred, that Similitudes run not (as they say) upon four feet; nor do Metaphors agree in every particular, with the things from which they are bor­rowed.

For Righteousness] i. e. For Justification, Supple, to be payed, or allowed to him, in consideration of that his faith.

Note, that the Hebrew Text, which our Apostle relates to Gen. 15.6. being transla­ted word for word, is thus; And he believed in the Lord, and he (to wit, the Lord) counted it to him for righteousness. But our Apostle followed the Septuagint, which was then commonly received among the Jews, which speaks thus; [...]. But which way soever we take these words, whe­ther according to the Hebrew, or according to the Septuagint, the sence is one and the same. For it is all one to say, It was counted, to wit, by God; and God did count it. And these phrases, To believe God, and To believe in God, are often confounded, and taken one for the other in Scripture (although to believe God properly signifieth, to give assent to the words of God: And to believe in God, signifieth properly to put our hope, and affiance in God) because when God promiseth any thing to any one, he that truly believes his promise, cannot but put his trust and affiance in him, for performance of that his promise.

Note, that (as we have said before) the Apostle proveth here the Min [...]r Proposition mentioned in the foregoing verse, to wit, that Abraham had not (in the matter of justification) whereof to glory before God: And he proves it by this; that Abraham's faith was counted to him for righteousness, that is, that Abraham was justified by his faith: And they that are justified by faith, cannot glory before God of that their justifi­cation, because justification is not due to them of debt, but is bestowed upon them upon grace: and where it is of grace, glory­ing is excluded.

Ver. 4. Now to him that worketh is the reward not reckoned of grace, but of debt] q. d. Now to him indeed that fulfilleth the works of the Law, as the Law commands them to be done, justification is reckoned, not of grace and favour, but of debt and merit. Supple, therefore he indeed may glory before God, in the matter of justific [...] tion.

He grants that here to him that worketh, which he denieth in the next verse to him which believeth.

To him that worketh] By him that work­eth, is meant here he which doth perfectly per­form the Law of God, and continue in it, for to such a one only doth justification apper­tain as a debt: Not to him that doth a good work now and then, no nor to him that hath but once sinned, if any such were.

Is the Reward, &c.] By the Reward is here meant justification: For though justi­fication, [Page 83] that is, Remission of Sins, or, To be absolved or acquitted from the punish­ment due to sins, is not the whole reward, which God giveth to him whom he justifi­eth, yet it is the whole Reward, which such a man, which hath kept the Law, can chal­lenge of debt: And this, to wit, Justificati­on, that is, an absolution or immunity from punishment, is that, and that only which the Apostle speaks of, and treats of in this place By the reward therefore is here meant Justi­fication, and Justification only by a Synech­doche integri.

Ver. 5 But to him that worketh] i. e. But to him which doth not performe the works of the Law, as the Law requireth, &c

What is meant by him that worketh not, we may understand by him that worketh, ver. 4.

But believeth on him that justifieth the un­godly] i. e. But onely believeth God; or, only believeth in God: (for these phrases are all one, as we said ver 3.) which justifieth him, who worketh not, that is, which justifieth him, which hath not kept the Law, as Abraham had not.

The ungodly] By the ungodly, he mean­eth here him that worketh not, that is, him, which hath not kept or persevered in keep­ing of the Law, as he should; For even such a one may go under the name of an ungodly man, especially before he is justify­ed.

His faith is counted for Righteousness] This his Faith only, to wit, without works, is counted to him, for Righteousness, and therefore being that he is justified (not by works, but) only by faith, his justification, is not of debt, or merit, but of meer Grace and favour (See ver. 16.) And being that it is not of debt or merit, but of meer Grace, and Favour, he hath not whereof to glory, in that matter.

The Apostle, you see, is curt here in his expression, and leavs much to be understood, yet that which may be easily understood, by a judicious Reader, and which is necessarily implied, in what he hath said.

His Faith] i. e. His faith only, to wit, without works.

This word onely is often left to be under­stood.

Ver. 6. Even as David also describeth the blessedness of the man unto whom God impu­teth Righteousness without works] For the connexion of this verse, with the former, thus it is; in the former verse the Apostle said, That righteousness was imputed to him, that worketh not, yea, to the ungodly. Now a Jew (who sought righteousness by the works of the Law, chap. 9 32.) might ob­ject against this, and speak thus: But what is it that thou sayest Paul? Sayest thou that Righteousness may be imputed to him, that worketh not, and to him, that is ungodly, To this the Apostle answereth (though con­cisely) to this effect. Yea, I say that Righ­teousness may be imputed to him that work­eth not and is ungodly, even as David also, describeth the blessedness or righteousness of the man unto whom God imputeth Righte­ousness without works, &c.

Even as David also describeth] i. e. E­ven as David also, in the Psalmes describ­eth, &c.

The Psalm which the Apostle alluds to, is, Psal 32. ver. 1, 2,

The blessedness of the man] Or, the bles­sedness of a man, that is, The justification of a sinner.

Blessedness is to be taken here for justifi­cation, as will plainly appear, both by what went before, and by what is said ver. 9. Where the Apostle calls that blessedness in the former part of the verse, which he calls Righteousness, that is justification in the lat­ter part thereof.

The word Blessedness in its Latitude, in­cludes Glorification as well as justification, when therefore it is taken for justification barely, it is so taken, Per Synechdochen in­tegri.

Ʋnto whom God imputeth Righteousness] i. e. Unto whom God doth, as it were, set down Righteousness or Justification upon his Ac­counts, which he obligeth himself thereby, to give or pay to him.

The word here rendered imputeth is, [...] which signifieth, to set down on a Mans account, See, ver. 3.

By these words, it is most evident that the Apostle takes righteousness and Remission, or not imputing of sins, for one and the same thing, for that which he calls Righteousness here, he calls the forgiveness of iniquities and Covering of sins, and not imputing of sin, or setting down of sin upon accounts, in the ver­ses next following.

Without Works] i. e. Without the strict observing of the Law, or, though he hath not observed the Law, as he ought to do, and as the Law requireth.

Ver. 7. Blessed are th [...]y] That is, Just are they; or, rather they are Justified See the notes on that word Blessedness, ver. 5.

Whose Inquities are forgiven] Then are Iniquities said to be forgiven, when God doth pardon him that commits them, and punisheth him not for them, according to his desert.

And Iniquities are here likened to a debt, which the Creditor forgiveth and sets not down upon Accounts.

And whose sins are covered.] These words are the same for sence with those, Whose ini­quities are forgiven.

When God is said, not to behold; or, not to see iniquity in sinful men, he doth forgive them Numb. 23.21. The contrary whereof is, when he is said, to set mens iniquities in His sight as Psal. 90.8. Now because when a thing is covered, a man cannot see it; therefore when our sins are said to be cover­ed, they are forgiven. So when Hezekiah said, Thou hast cast all my sins behinde thy back, Isai. 38.17. It is as if he should say, Thou hast forgiven me my sins; for we see not those things, which are behind our back: So when David saith, Hide thy face from my sins, Psal. 51.9 It is as if he should say, Pardon my sins; for we see not those things, from which we turn our face.

V. 8. To whom the Lord will not impute sin.] i e. Upon whose account the Lord will not set down sin, as a debt for him to pay or satisfie, by punishment: For that the word [...] signifieth most properly, to wit, to set down upon account as a debt.

That sins are often called debts, we may learn, Matth. 6.12. and as of such, doth the Apostle speak of them, here.

V. 9. Cometh this blessedness then upon the Circumcision onely or upon the uncircumcision also.] q. d Cometh then this justification, which is by faith upon those onely that are circumcised, or upon those also, which are not circumcised.

This blessedness] By Blessedness is here meant Righteousness or justification, for he calls that Blessedness here, which he calleth Righteousness, in the last word of this verse, See ver. 6.

Ʋpon the Circumcision.] By the Circum­cision are here meant the Jews, which were circumcised, Per Metonymiam Adjuncti, as Chap. 2.27.

Ʋpon the uncircumcision.] By the uncir­cumcision are meant the Gentiles, which were not circumcised (by the same figure) as Chap. 3.30.

Note, that the Jews even they which were converted to Christianity, could not be per­swaded that the uncircumcised, that is, the Gentiles (whom they held as unclean) could have any benefit of the Messiah, which is Christ, but held and maintained the contra­ry: Therefore Saint Paul as often as he hath occasion, in this his Epistle; doth confute this their erronious Tenet and Perswasion. And it stood him upon so to do: For where­as he wrote to the Romans, which were Gen­tiles (but among whom many Jews of this judgment and perswasion lived) to convert some to, and confirm others in Christianity; his labour might have proved in vain, if he had not confuted those Jews, and made it appear that the believing Gentiles, though they were not circumcised, had as great be­nefit in matter of justification, as the Jews had, which were circumcised.

For we say that faith was reckoned to Abra­ham for Righteousness:] That which he saith, concerning this. That faith was rec­koned to Abraham for Righteousness, he saith ver. 3. from thence therefore doth the Apo­stle take an occasion, to shew here, that the uncircumcised Gentiles, were through their faith, accepted of God for Righteousness, aswell as the circumcised Jews (For here by these words, which we have in hand. He declares, upon what occasion he moveth the Question, which he moved, in the former part of the verse.) And to the third verse, doth that which he here saith, relate. Only he makes use of the word blessedness for justification, by occasion of the word so used, ver. 6.

For Righteousness.] i. e. For justification.

This is that which he called Blessedness in the former part of this verse.

V. 10. How was it then reckoned?] i. e. When was this faith then reckoned to Abra­ham for Righteousness?

How is put here, for when.

Reckoned.] i. e. Counted, The Greek word is the same here, as ver. 3.

When he was in Circumcision, or, in uncir­cumcision.] i. e. Was faith, then first reckon­ed to Abraham for Righteousness, when he was in Circumcision, that is, when he was circumcised, or, was it reckoned to him, when he was in uncircumcision; That is, before he was circumcised.

The Apostle moves this question, to re­solve that question which he made ver. 9. to [Page 85] wit, Cometh this blessedness then upon the cir­cumcision only, or upon the uncircumcision also? For by the Answer, which he will give to this Question, it will appear for resolution of the first Question, That this Blessedness cometh aswel upon the uncircumcision, which believeth, as upon the Circumcision.

Not in Circumcision but in uncircumcision.] i. e. Faith was then first reckoned to Abra­ham, when he was in uncircumcision, that is, before he was circumcised.

The truth of this Answer will appear out of the History of Abraham, and of his Cir­cumcision, which we read of Gen. 15.16, 17. And by this Answer it is evident, that if a Man, which is uncircumcised, believes God, his uncircumcision shall not hinder his faith from being imputed to him for Righteous­ness.

V. 11. And he received the Sign of cir­cumcision a seal of the Righteousness which he had yet being uncircumcised.] i. e. And he was circumcised, not before, but after that he had believed; And after that, that God had imputed this his belief unto him for Righteousness. And this his Circumcision, was a seal or testimony to confirm unto him from God, that God had accepted that belief of his (which he had of his promises in the time of his uncircumcision) for Righteous­ness, and that he had justified him for that.

The Sign of uncircumcision] That is, circumcision which is a Sign. Circumci­sion is the cutting off of the Foreskin which covereth the head or nut of a mans yard, Gen. 17.11.

And Circumcision is here called a Sign, First, because it was a Sign between God on the one part [...] and Abraham and his children on the other part of that Covenant, which God made with Abraham and his seed, Gen. 17.11. Secondly, because it was a Sign of distinction, whereby the seed of Abra­ham, were distinguished from other People.

Thirdly, it is called a Sign here because it was a Sign that God did accept of the faith of Abraham for Righteousness.

A seal of the Righteousness of Faith, &c.] That is, as a seal or testimony to confirm or assure to Abraham, that God did accept of that faith which he had, while he was yet un­cricumcised, for Righteousness.

Among divers uses of a Seal, this is one, to confirm and ratifie that to which it is put; Abraham therefore is said to have received Circumcision as a Seal of the Righteousness of the faith which he had, being yet uncircum­sed, because God did ratifie and confirm to him by that, that he did justifie him, for that his faith, which he had before his Cir­cumcision. For though Abraham did cir­cumcise himself, yet it was at Gods Command, and God calleth Circumcision, his Cove­nant, that is, his Sign or Seal of the Covenant, that Covenant which was between him, and Abraham, Gen. 17.13.

That he might be the Father of all them that believe though they be not circumcised, &c.] q. d. And this was so ordered, by the Providence and Government of God, (to wit, that Abraham should believe, and that his belief, should be imputed to him for Righteousness, while he was yet uncircumci­sed: And that after this Abraham should re­ceive Circumcision as a Testimony of that Righteousness which was accounted or rec­koned to him, for that his faith,) That A­braham might be by this, Father both of the uncircumcised Gentile which believed, and the circumcised Jew which believed: Of the uncircumcised Gentile, which belie­ved, inasmuch as he believed, and that his belief was reckoned unto him for Righteous­ness before he was circumcised: And of the circumcised Jew, which believed, inasmuch as he received Circumcision, as a Seal or Testimony of the Righteousness, which he received through faith, before he was cir­cumcised.

That he might be a Father of all them that believed though they be not circumcised.] i. e. That being that faith was reckoned to Abraham, while he was (not in Circumci­sion but) in uncircumcision, he might be the Father of all the uncircumcised Gentiles, which believe, though they be not circum­cised; That is, That he might be a Pattern, or President, or Example to all the uncir­cumcised Gentiles which believe, though they be not circumcised; And such a Pat­tern, President, or Example, as that God him­self did set forth, to be such, and by whose example they might be assured, that they should be justified.

By these words [All them] we must un­derstand the uncircumcised Gentiles: And note, that the words in the Original, viz. [...], may be rendred thus, All that believe in the State of uncircumcision: For [...] may be taken for [...].

That he might be a Father of All, &c.] The word Father is to be taken here, not [Page 86] in a common literal sence, as it is verse 1. but in a Mystical sence, in which sence he is said to be a Father, which is as a President, or Pattern, or Example to another in any kind.

Abraham therefore is said to be the Fa­ther of all them that are uncircumcised, and believe, that righteousness might be imputed to them also; because he was a President, or Pattern, or Example (and that of Gods set­ting out) which the uncircumcised Gentiles might look upon, and see in him, that if they believed, they might be justified, though they were uncircumcised, because he was justified through faith, when was yet un­circumcised: And which the circumcised Jews might also look upon, and see in him, that if they did believe, as well as they were circumcised, they might be justified through their faith, in as much as he was therefore circumcised, that his circumcision might be a Seal or Testimony of the righteousness of the faith which he had, being yet uncircum­cised.

That righteousness might be imputed to them also] i. e. That it might appear by the Example of Abraham, to whom righteous­ness was imputed, by reason of the faith which he had, being yet uncircumcised, that to them also righteousness should be imputed, by reason of their faith (as well as it was to Abraham) though they be not circumcised.

That righteousness might be imputed, &c] That righteousness might be imputed, is put here, for That righteousness might appear to be imputed, or, That it might appear that righteousness should be imputed: As that God may be just, is put for, that God may appear to be just, Chap. 3. v. 26. For words, signi­fying the existency of a thing, are sometimes put to signifie, the manifestation or appear­ance of that thing it self which doth exist.

To them also] i. e. To them as it was to Abraham.

Note here, that it is all one to say, Faith is imputed, or entred upon account to a man for righteousness: and to say, Righteousness is imputed or entred upon accounts to a man, to be payed, as it were, to him for his faith.

The word [...] in the Greek are [...] and [...], is a word drawn Metaphori­cally from Merchants or Accountants, as I observed before.

Ver. 12. And the Father of Circumcision] And that by reason of his circumcision, which he received after his faith, and in Testimony thereof, he might be a Father to them who are of the circumcision, but so, as that they are not of the circumcision only, but also walk in the steps of the faith of our Father Abraham, &c.

Where note, that in the Original the word [...]; i. e. By reason of; is to be un­derstood, which is often left so to be under­stood in the Greek Language.

Whereas there is a twofold circumcision; one outward, and the other inward: One of the flesh, whereby the foreskin of the Yard was cut off: The other of the heart or spi­rit, whereby the vices or sins of the heart are, as it were, cut off, and cast away, such as are infidelity, or unbelief, and the like: This is to be understood of the outward cir­cumcision, if not solely, yet principally, as appeareth, ver. 11.

But nevertheless the word [...], Of Circumcision, may be here taken, for those which be circumcised, as it is taken Chap. 3. v. 30. even without a Prepositive Article: and then the sence may be this, q.d. And that he might be the Father of those which are circumcised, but yet, though they are cir­cumcised, do also walk in the steps of our Father Abraham, that is, which imitate his faith which he had, while he was yet uncir­cumcised.

Of Circumcision, therefore is put for Of those which are Circumcised; and when he saith in the next words, To them which are not of the Circumcision only; I conceive, that he explains, or limits, or corrects his for­mer words, and tells what he means when he saith, of Circumcision, yet the case vari­eth, in the limitation, or explanation, or correction from what went before, which yet is no absurdity in Grammar.

To them who are not of the Circumcision only, but also walk in the steps of the Faith of our Father Abraham, which he had, be­ing yet uncircumcised] i. e. To those which are circumcised, yet so circumcised, as that they are not only circumcised (as though that were enough to make them Abraham's Children) but do also imitate Abraham in that his faith, which he had, while he was yet uncircumcised

Who are not of the Circumcision only] i. e. Who are the Children of circumcision, yet though they are the Children of the circum­cision, that is, who though they are cir­cumcised, yet are not only Children of the circumcision, that is, are not only circum­cised, but also, &c.

Of the Circumcision] To be of the cir­cumcision, [Page 87] is as much to say, as to be children of the circumcision: and to be Children of the circumcision, is as much to say, as to be circumcised, by an Hebrew kind of phrase or speech, which we meet with often in Saint Pauls Epistles.

But also in the steps of that faith of our Father Abraham, which he had being yet uncircumcised] i e. But also imitate our Father Abraham, and follow his example, in so believing, as he believed, while he was yet uncircumcised.

This Phrase, To walk in the steps is Meta­phorical, taken from one, which following another close, steppeth in the steps of him which went before, and it signifieth, to imi­tate.

Note, that those words [that righteousness might be imputed to them also] which are ex­pressed in the latter end of the eleventh verse, are to be repeated or understood here, in the latter end of this verse also.

The Apostle, because there were such of the circumcision, that is, such of the circum­cised Jews as were circumcised, and did not believe: And others which were both cir­cumcised and did believe also, doth shew here, to which of these two Abraham was to be accounted a Father: He was to be account­ed a Father, not to those which were only circumcised, but to those which were cir­cumcised and did believe too.

Ver. 13. For the promise that he should be the heir of the world, was not to Abraham, or to his Seed, through the Law, but through the righteousness of faith] i. e. For the pro­mise which was made to Abraham or to his Seed, to wit, That he should be Lord or Own­er of the Land of Canaan, was not made to Abraham, or to his Seed, through the Law, which was given by Moses, or for that, that he or they kept the Law of Moses fully and exactly as the Law requireth, but through faith, that is, for that, that he or they believed God.

This is another Argument by which the Apostle proveth, that Abraham was not justified by works: And it hath its imme­diate relation to the second verse (that which cometh in between, coming in by the cur­rent of his speech, and that which he gathers out of it.) For whereas he saith in the se­cond verse, that if Abraham were justified by works he had whereof to glory, &c. A Jew might say, but how could he otherwise be justified than by works, when as the pro­mise that he and his Seed should be heirs of the world (which was a Type of their justification) was through the Law of Moses. To this the Apostle here answers, by denying that the promise was to Abraham and his Seed through the Law, and by af­firming, that it was through the righteousness of faith: For the promise, that he should be heir of the world, saith he, was not to Abraham or his Seed through the Law, &c.

That he should be the heir] By He, is meant Abraham, and by an Heir, is meant the Lord here, that is, the Owner or Posses­sor of a thing: For both the Hebrews, and also the ancient Latins called Lords, Haere­des, Heirs. And according to this, a Pos­session is called an Inheritance, Psalm 2. v. 8. Where it is said, Ask of me and I will give thee the Heathen for thine Inheritance, that is, for thy Possession.

Of the world] By the World is meant here the Land of Canaan, which was but a part, yea a little part (though once a fruitful part, and containing in it many petty King­doms) of this Transitory World, by a Sy­nechdoche.

Was not to Abraham or his Seed] That is, was not made to Abraham, or to his Children to wit, Isaac, and Jocob, &c.

The promise of the Land of Canaan, was made to Abraham and his Children, Isaac and Jacob. And not for their own righteousness, but for the promise made to A­braham, Isaac, and Jacob, their forefathers, did the Israelites afterwards possess that Land Deut. 9.5.

Through the Law] i e. Through the works of the Law, or because they had kept the Law which was given by Moses, strictly and exactly, as it ought to be kept.

Nor Abraham, nor Isaac, nor Jacob could be said to keep the Law which was given by Moses; for it was not given till a long time after their death: and that the promise of the Land of Canaan, was made to them before the giving of the Law; it was a Type, that justification which was typified by the Land of Canaan, should not be by the Law, or to them which were under the Law, as such.

The Land of Canaan was a Type of all Spiritual and Heavenly Happiness, and therefore a Type not of justification only, but of glorification also; but it is here put only as a Type of justification, by a kind of Synechdoche.

But through the righteousness of faith] That is, but through faith which justifieth a man.

The Righteousness of Faith, is put here Per Metonymiam effectus, for Faith it self, which conferreth or procureth Righteous­ness or Justification.

Note, [...]hat that which the Apostle hath said, in this verse, is the literal or Historical sence of what he saith; out of which he leavs us to gather the Spiritual or Mystical sence, which is this Now as the Promise, that he should be heir of the Land of Canaan, was not made to Abraham, or to his carnal seed, through the Law, but through the righte­ousnesse of faith: So the Spiritual or Mysti­cal promise of Justification was not made to Abraham, or his Spiritual seed, through the Law, or with respect to that, no not when the Law should come: but through faith, and with respect only to that, which should not fail to justify those that believ­ed.

Ver. 14. For if they which are of the Law be heirs] i. e. For if they shall be the Heirs, to wit, of justification (which was typified by the Land of Canaan) and shall inherit that, who are the Children of the Law, and under that, and that by vertue of the Law, &c.

These Words have their dependance up­on the verse going next before, but not as it is taken in the Literal sence, but in the My­stical sence, which we gave of it. For the A­postle leaving the literal sence of what he said there, comes here to the Mystical sence.

Faith is made void] The way of obtain­ing Justification by Faith, which was the way by which Abraham was justified, and by which God promised to justifie his chil­dren, is made void. And therefore is it made void, because God hath appointed but one way for justification, for there is no dif­ference of wayes, as to that, Chap 3. ver. 22 And Faith, and the Law are so different, as that they cannot stand together, for faith supposeth sin in him, that is to be justified, but the Law excludes all sin. So that he that is justified by the Law, is supposed never to have sinned. Read Chapter 10. from ver. 5 to ver. 12.

And the promise made of none effect] i e. And the promise of Justification, which God made to Abraham and to his children, is become of none effect; the condition thereunto required, being changed, from faith, or believing, to the exact fulfilling of the Law.

That the condition required to justificati­on, being changed from faith, or believing, to the exact fulfilling of the Law; the pro­mise it self of justification is made of none ef­fect, the Apostle shews in the next words.

Justification if it be by the Law, cannot be properly called a Promise, Gal. 3.18. yet he calls it so here, materialiter, as not knowing well, how to call it otherwise in this his discourse.

Ver. 15. Because the Law worketh wrath] i e. Because the Law is so far from making them, acceptable to God, which are of, or under the Law, that they may be justified by him, and so receive the promise of justification, which he promised to Abraham and his children; as that it stirs up Gods anger a­gainst them.

The Law stirs up Gods anger against them, that are under it, not onely in that the Law calls for punishment against them, which transgress it; but also be­cause it is an occasion to them which are un­der it to sin more, and more, and more grie­vously, than otherwise they would do. For I was a live without the Law once, saith the Apostle, but when the Commandment came sin revived and I died, Rom. 7 9. And again ver. 8. Sin taking occasion by the comman­dment wrought in me all manner of Concu­piscence. But now that this fell out thus by the Law, the fault was not in the Law, but in the vitiousness of those which were under it, or to whom it was given, See those pla­ces, Rom. 7

For where there is no Law, there is no trans­gression] When he saith; Where there is no Law, there is no transgression; he leaves us togather, that where there is a Law, there is transgression, and that frequent transgres­sion too.

[...] or a Transgression signifieth here, not every sin, which is committed by a Man, but such a sin as he commits against a Law plainly given, either by word of mouth, or by hand-writing.

[...], that is Transgression being a sin committed against a Law plainly and distinctly given, and that either by word of mouth, or by hand writing, is Caeteris paribus, a more hainous and grievous sin, than that which is committed against a Law, which is not so given and redounds more to the dishonour of the Law-giver.

The Apostle, by that which he saith here, proves that which he said immediately be­fore, to wit, that the Law worketh wrath. For if where the Law is, there are transgres­sions: and there be no such sins as transgres­sions, [Page 89] where the Law is not; it is evident, that the Law is the occasion thereof, though not by its own fault, yet by the fault of the man, to whom it is given: And therefore the Law worketh wrath, in that it doth not on­ly multiply sins occasionally, but elevate those sins to an higher nature, and makes them Transgressions, as I shewed before.

Ver 16. Therefore it is of Faith] There­fore the promise of Justification, which God made to Abraham, and to his children, is of faith, that is, is to be attained by faith.

There is no way of obtaining justification (which is the promise which God made to Abraham, and to his children) but either by the Law, or by faith. Being therefore that the Apostle, hath proved, that it can­not be obtained by the Law, he may well conclude, that it is to be obtained by Faith, which is that, which he sayes, when he sayes, Therefore it is of Faith.

That it might be by grace] If it had been by the Law, it would not have been of Grace, but of debt, ver. 4.

To the end the promise might be sure] i. e. To the end that the promise of justification, which God made to Abraham, and to his children or his seed, might be sure.

Sure] The Greek word is [...], firm.

He sayes, that the Promise, which he speaks off, may be [...], that is, sure or firm, in the regard of the condition requi­red to the obtaining of it; for the condi­tion of it, being of Faith is such as may be performed and so the promise obtain­ed, and sure; whereas if it had been of the Law, it would not have been so.

He opposeth here [...] the sure or firm promise to [...], or the promise made of none effect, verse 14. though not in words, yet in sence.

To all the Seed] By Seed he meaneth not the bodily seed, or the children born of A­brahams body, as he did ver. 13. But he meaneth the spiritual seed, or spiritual children of Abraham, that is all such as be­lieve the word of God, as Abraham did, and imitate his faith, I say, he means all such whether they be Jews or Gentiles, under the Law, or without the Law.

Not to that only which is of the Law] i e. Not to that only which are the children of the Law, that is, which are under the Law, or to which the Law is given. By this he means the Jews.

Note, that this Phrase, which is of the Law, is the same for substance with that which we read ver. 14. But yet there is this diffe­rence, that there is meant by such as are of the Law, such as being under the Law, sought for justification by the Law. Here are meant such, as though they were under the Law, yet sought not for justification by the Law, but by Faith in Christ.

But to that also which is of the faith of Abraham] i. e. But to that also, which only believeth, as Abraham did. Supple, though they are not of or under the Law; or, though they never had the Law given them, as the Jews had.

By these he means the Gentiles.

Who is the Father of us all] Who is the Father of us all, which believe, whether we be of the Law, or not of the Law, that is, whe­ther we be Jews or Gentiles.

He speaks not of Abraham, neither doth he call him the Father of us all in the like sence here, as he did ver. 1. For there he spoke of him in the vulgar manner, as he was the Father of all the Jews according to the flesh: and called him the Father of all the Jews, whether they did believe or no. Here he speaks of him, as he was a Fa­ther in a Mysticall sence, That is, as he was the spiritual father of all which believed, whether they were Jews or Gentiles, under the Law, or without the Law.

V. 17. As it is written] To wit Gen. 17.5.

I have made thee a Father of many Na­tions.] i. e. I will surely make thee a Father of many Nations.

A Praeterpersect tense is put here for a Future to shew the certainty of the Event, of that of which he speaks of.

Those words as they lie in Genesis carry a double sence with them, to wit, a Literal or Historical sence, and a Mystical or Sublim sence. According to the Literal or Histo­rical sence, they are to be understood of such Nations as descended from Abraham by carnall Propagation. (And many Nati­ons descended from him that way, as the Israelites, Ishmalites, Edomites, Amalekites, &c.) According to the Mystical or Sublim sence, they are to be taken of such, as did imitate the faith of Abraham, and were like to him in that: And in this sence Abraham was called a Father of many Nations, be­cause he was set out by God, as a President or Example to them, that they might be moved to believe God and so be justified by [Page 90] their faith, as Abraham, believed God, and was justified by his faith.

And many Nations have become Chil­dren of Abraham this way.

If you ask now in which sence these words are to be understood here, I say in the My­stical or Sublime sence.

Before him whom he believed] i. e. In sight of him whom he believed.

By him whom he believed is meant God (as appeareth by the next words) whom He, to wit, Abraham believed, when He, to wit, God promised to give him a Son in his old age, and to multiply his seed as the Stars of Heaven.

These words before him, whom he believed are to be referred to those, Who is the Fa­ther of us all, q. d. Who is the Father of us all, before him, or in the sight of him whom he believed.

And these words Before God, or, in the Sight of God, use to shew the truth or reality of a thing, as Gen 6.11. Eccles. 2 26. Luke 1 6, &c. The Apostle therefore to shew that Abraham, was the Father of us all not in word, but in deed: Not in the Opinion of Men, but in the Judgement and Constitution and Approbation of God, saith not only that he was the Father of us all (in the Mystical and Sublime sence before mentioned) but also adds, Before him whom he believed, even God.

Even God who quick'neth the Dead] i. e. Even God, who raiseth up those to life, which were dead.

And oalleth those things which be not, as though they were] The words in the Ori­ginal are [...], which may be rendred thus: And who call­eth those things which be not, as things which be. And the sence is thus: Which giveth a being to those things, which be not, as he hath done to those things which be, that is, Which maketh those things which yet be not, to be.

To call is taken here for To make, after the Hebrew manner of Speech So it is said, Cap. 9.25. I will call them my People, which were not my People, and Her Beloved, which was not my beloved, for, I will make them my people, which were not my peo­ple, and her beloved, which was not my Be­loved.

To call as it signifieth To make seemeth to be spoken, if not only yet principally of God; And that to shew the Greatness of his power, who by his word can produce what he plea­seth, as he did Genes. 1.

To call therefore things, which are not, as things which are, is as if he should call things that are not, and say unto them, O ye things which are not, come out of your nothing, and be ye something, as things which are, and they should obey.

Man calls only things which are, as a Master his Servant to come to him: But God calls even things which are not, and they come at his call.

Note, that some understand these words, That quickneth the dead, and calleth the things which are not, as those that be, in re­lation to the carnal seed, or to the children of Abraham according to the flesh, of wch the Apostle speaks in the following part of this chapter: And then these words must be un­derstood of Gods enabling Abraham to beget, and Sarah to conceive, when in respect of Generation, Abraham; and in respect of Conception Sarah were now as dead, being that they were both decreped, and unfit by nature, the one to beget, the other to con­ceive and bear Children.

By the Dead in this Sence, we must un­derstand such as are unfit for Generation and Conception, by a Metaphor: And by making such alive, is meant giving power to such to beget, and conceive with child respectively, by the like Metaphor: And by things which are not, are meant (not things which are ab­solutely without a being, but) things which are without a certain kind of being, as Abra­ham without the natural power of begetting, and Sarah without the natural power of con­ceiving seed.

But others understand these words, That quickneth the dead and calleth the things which be not as those that be; as spoken in relation to the Spiritual seed of Abraham, such as be Abrahams children by faith; And then the meaning of this which quickneth the dead is this, which quickneth those which were dead in trespasses and sins, by bringing them to a lively faith. See for this Ephes. 2.1. And the meaning of those words, And call­eth those things which be not, as those that be, is this, and making those believe, which did not believe before.

Now if it be asked, which of these two sences are to be preferred before which; I con­ceive the Later, before the former; The sence, which interprets these words of the Spiritual seed, before the sense which inter­prets those words of the Carnal seed.

For whereas the Apostle said of Abra­ham, That he is the Father of us all before [Page 91] him whom he believed even God, signifying thereby, that Abraham was the Spiritual Father of us All, not in word, but in deed; not in the opinion of Men, but in the Judge­ment and Approbation and Constitution of God; He goes on to to prove that Abraham was such a Father.

And because to the being of such a Father two things are requisite: First that Abra­ham should be himself a man of a sound and a strong faith: Secondly, that there should be other men like him in his faith: He shew­eth both these in this latter part of the Chapter; For he sheweth that Abraham was strong in faith, vers. 18, 19, 20, &c. And he shews, That God raiseth up daily faith­ful men, out of such as were not so, in the words which we have in hand.

V. 18. Who against hope believed in hope] This is spoken of Abraham, whom he made mention of ver. 16.

It is a great Trajection or Hyperbaton to refer this to the Sixteenth verse; I conceive it therefore not amiss for the better Cohe­rence of the Text, to understand here these or the like words, between this and the for­mer verse, viz. That he may raise up seed unto Abraham. q. d. Who is the Father of us all before him whom he believed even God, who quickneth the dead and calleth those things which be not, as though they were, that he may thereby raise up seed to Abraham, who against hope believed in hope, that he might become the Father of many Nations, &c.

The Coherence of the Text by this supple­ment is smooth, and who knows not, that in the Scripture, greater supplements than this, are left to be made up?

Who against hope] i. e. Against all hope, which he could conceive, by the course of nature, of having a child.

By the course of Nature, there was no ground of hope, either in Abraham, that he should be a Father being that he was now old, his seed cold and without spirits: Or in Sarah that she should be a Mother having been all her time barren, and being now stricken in years, and it having long before this, ceased to be with her after the manner of women, as the Scripture speaketh, Gen. 18.11.

Believed in hope] i. e. Believed God pro­mising him children, which should multiply as the Stars of Heaven for number, and did so believe; as that he hoped, through the power of God, that he should become the Fa­ther of so numerous an Off-spring.

The hope here spoken of, was founded upon the Omnipotent power of God, and his Veracity or Truth apprehended by Faith.

That he might become the Father of many Nations] i. e. To wit, That he should be the Father of many Nations.

This word That is to be taken here [...] as specifying the Object or Thing, which Abraham believed.

According to that which is spoken] To wit, Genes. 15.5.

So shall thy seed be] i. e. Thy seed shall be as the Stars of heaven, which cannot be numbred.

These words contain the promise of God which Abraham believed, and they are taken out of Genes. 15.5. where it is writ­ten, that the Lord brought Abraham forth abroad and said; Look now towards heaven and tell the Stars if thou be able to number them: And he said unto him, so shall thy seed be.

V. 19. And being not weak in faith] The Apostle commendeth here the faith of Abra­ham, and he doth it (after the manner of the Hebrews) by denying the contrary of that, which he would strongly affirm which kind of figure the Grammarians call [...].

He is said to be weak in faith, which doubt­eth of any thing: See Chap. 14.1. And com­pare it with 1 Cor. 8. v 7, 12.

He considered not his own body now dead] i. e. He considered not that feebleness or disability of his own body, so as by reason of that, to doubt or despair of the promise of God.

These words are thus to be understood, and with this or the like limitation for otherwise Abraham did consider both his own body now dead, and the deadness of Sarah's womb, Genes. 17.17.

Now dead] i. e. Now old and feeble, and unfit for generation, and as it were dead in respect of that, See notes, ver. 17.

The deadness of Sarah's womb] i. e. The barrenness of Sarah's womb and the indispo­sition thereof to Conception.

V. 20. He staggered not at the promise of God] i. e. He doubted not of the Promise of God.

He which doubteth, is like a staggering man, for as a staggering man reeleth now to one hand, and now to another: So doth the man that doubteth, lean sometimes to one thing, and sometimes declins from it a­gain.

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There were two things considerable, here in this case of Abraham, the Power and Ve­racity of God on the one side; and the dead­ness of his own Body and of Sarah's Womb on the other. Though Abraham might believe the promise of God, when he considered the Power and Truth of God: yet (if he had not been exceeding strong in faith) he might have declined and leaned to unbelief, when he considered, that he himself and Sarah his Wife were both dead, that is, both unfit, he to beget and she to conceive Children, by the course of Nature.

Giving glory to God] i. e. Believing God and relying upon his promise.

He is said to give glory to God, which doth, or saith, or thinketh any thing, which is ho­nourable to God, or which is sutable to his Majesty and Attributes.

Therefore because it is honourable to God to say or think, that God is true and able to bring to pass whatsoever he will, and (in consideration and faith thereof) to rely upon his promises; Abraham is said here to give glory to God, when he believed God, and relyed upon his word: So when Joshua would have Achan to confess his sin, he said My Son, give, I pray thee, glory to the Lord God of Israel, Josh. 7.19. And this he said, because by this confession, Achan would de­clare, that God saw secret things, and that he was not deceived, in that he saw Achans sin, and singled him out among all the men of Israel, as guilty of that sin: which was a thing honourable to God.

V. 21. He was able also to perform] Promises are taken for as good as Performances where there is no doubt, either of the will or of the power of him which promiseth: Now that God had a will to perform what he promiseth, is easy to believe: But not so easy to believe, that he hath a power to perform what he promiseth; for many wise men of the world, took God to be nothing else but Nature, and therefore be­lieved nothing which was promised above Nature: But Abraham believed that which was abo ve Nature here, and therefore it is said to his praise here, that he was fully perswad­ed that what God promised he was able also to perform.

Ver. 22. And therefore it was imputed to him for righteousness] And because Abra­ham was thus perswaded, and did firmly be­lieve, that God was able to make him the Father of a Seed, as many as the Stars of Heaven for number, therefore was this his faith, or this, that he was thus perswaded, and that he did thus believe, imputed or counted to him for righteousness.

This Illative Therefore doth not signifie, that the faith which was here imputed or counted (rather) to Abraham for righte­ousness, did merit the righteousness for which it was imputed, or counted to him; but only sheweth the soundness and sincerity of his faith, or that, that God saw it to be true, sound and sincere.

Imputed to him for righteousness] The words in the Original are [...], which may be rendred, Was counted or set upon accounts to him for righte­ousness.

[...] signifieth properly to Enter any thing upon the accounts of a man: And it is a word (as I have said before) borrowed from Merchants, which upon their Book of accounts with a man, enter the Wares which they have had of him, and the price or goods which they are to give in exchange for them: Here faith is as it were, the Ware, Righteousness the Price or Goods to be given for it.

The Object of this faith, which is here said to be imputed or counted rather to Abraham for Righteousness, is this, (as plainly appears by the Context) that God promised Abra­ham to make him a Father of many Nations, and to give him a Seed as the Stars of heaven for multitude, and that out of his own Body, by carnal Propagation; The belief of that, I say, is that, which is counted here to Abraham for Righteousness.

Where note, that though never any man of years, was justified without saith: Nor ever any man was justified without the merits of Christ. And that whosoever is justified now under the Gospel by faith, must have an Explicit and particular faith of Jesus Christ: yet before the Gospel, a General faith was sufficient to justification: For as the Gospel was but rudely drawn to them, which lived before Christ: So was the faith required of them, but rude (as I may say) and general; and such, as if they did believe the general promises of God made to them, and relie upon them, and live, or resolve to live, as those that did expect the performance of those promises, their faith should, for Christs sake which was to come, be counted to them for Righteousness.

Ver. 23. Now it was not written for his sake alone that it was counted to him, &c.] Now this, that the faith or belief of Abra­ham, [Page 93] was imputed or counted (rather) to him for Righteousness, was written in­deed for Abraham's sake, Gen. 15.6. But it was not written for Abraham's sake alone, that it was imputed or counted to him for Righteousness, but for our sakes also, &c.

That which is written Gen. 15.6. That Abraham believed in the Lord, and he count­ed it to him for Righteousness was written for Abraham's sake, that Abraham might be praised, and had in repute amongst men, for this his faith, and accounted by them, worthy to be the Father of many Nations: But yet it was not written for his sake alone, or for this end only, that he might be praised and had in repute among men, and account­ed by them worthy to be the Father of ma­ny Nations: But it was written for our sakes also, to assure us, that if we believe the Gospel as firmly as Abraham believed what God promised him, we shall be justi­fied by our faith, as Abraham was by his.

Ver. 24. But for us also] i. e. But for our sakes also.

To whom it shall be imputed] i. e. To whom that that we believe shall be imputed or counted for Righteousness.

If we believe on him] i. e. If we rely on him, and trust on him for the perform­ance of his promises made to us.

Whom he means by Him, he sheweth in the next words.

If we truly believe the promises of God, we cannot but trust in God, and rely on him for performance of those his promises: Where­fore (as I have observed before) by reason of the near connexion of these two, one with the other; To rely on God and trust in him or believe in him is often put Per Metonymiam Consequentis, for to believe him and his pro­mises.

Him that raised up Jesus our Lord from the dead] By this Periphrasis he meaneth God, for God is said to have raised up Jesus having loosed the pains of death, Acts 2.24.

He describeth God here by this, That he raised up Jesus our Lord from the dead, because it containeth a notable Argument to induce us to believe in God, as Saint Peter teacheth, 1 Pet. 1.21. And because this that he raised up Christ from the dead; is as it were a Com­pendium of our faith: For he that believeth this, believeth that Jesus is the Christ, and that he is the Saviour of the world, who dyed and rose again for our Salvation, and that he shall be our Judge at the last day, Acts 17.31, &c.

Again, he describeth God by this, That he raised up Jesus our Lord from the dead, in this place; because he would allude to that which Abraham believed here, who though he saw both his own Body now dead, and the deadness of Sarah's Womb, v. 19. yet he believed that God could raise them both, from that death or deadness.

Ver. 25. Who was delivered] To wit, to death. Jesus Christ was delivered to death by God the Father, Rom. 8.32.

The Apostle had rather say, who was de­livered, to wit, to death, than who dyed, be­cause the Expiation of our sins, did depend upon the good pleasure of God, who would this way be appeased for the sins of Man.

For our offences] i. e. For the Expiation and taking away of our sins, Metonymia Objecti.

And rose again] To wit, from the dead.

For our Justification] i. e. For the Re­mission of our sins.

This is, as if he should have said, who both dyed (through the appointment of God) and rose again for our justification, or for the remission of our sins.

The Apostle therefore expresseth one and the same thing here, by two several phrases; the like to which he did, Chap. 3. verse 30.

Christ dyed that he might, as a Surety for us, pay the debt which was due from us for our sins, to wit, death, and so deliver us from those our sins; hence Christ is said to redeem us from the Curse of the Law, being made a Curse for us, Gal. 3.13. But yet the death of Christ, and his undergoing the Curse of the Law for us, would have availed us nothing, if that Christ had alwayes lyen under death and alwayes lyen under the Curse of the Law, as being overcome and con­quered and kept Captive thereby: For to be detained alwayes a Prisoner in that Prison, from whence there is no coming forth, be­fore the payment of the uttermost farthing, Mat. 5.26. is to be always under execution, and to evacuate and null the Plea of the full payment of our debt, for which our Surety stood engaged for us.

Therefore it was necessary, that Christ (that he might redeem us fully and pay our full debt) should not only dye for us, but also rise again, and upon this ground doth our Apostle rightly conclude; that if Christ be not raised, our faith is vain, we are yet in [Page 94] our sins, 1 Cor. 15.17. And hence it is, that he saith, Rom 8.34. It is Christ that dyed, yea rather that is risen again

And not only for this reason may Christ be said to rise again for our justification, but also for that, That he when he arose from the dead, he arose that he might ascend into Hea­ven, there to appear in the presence of God for us, Heb. 9.24 Where he is at the right hand of God, and maketh intercession for us, Rom. 8.38.

CHAP. V.

1. THerefore being justified by saith, we have peace with God, through our Lord Jesus Christ.

1. I have shewed you hither­to, that we are not justified by works, but by faith. And now that I have shewed you, that we are justified by faith, let me shew you how many and great benefits do ac­crue to us, by this justification.

Therefore being justified by faith, the wrath of God is appeased towards us, and God is at peace with us, for our Lord Jesus Christs sake.

2. By whom also we have access by faith into this grace wherein we stand, and rejoyce in hope of the glory of God.

2. (By whom also we have access by faith, into this grace and favour of Justification, wherein we stand) And we have hope of the glory of God, to wit, that we shall one day enjoy it, and be made partakers of it, which hope doth even now joy and rejoice our hearts.

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

3. And not only so (but least that any should say; surely God is not at peace with us nor can we rejoice in the hope of the glory of God, because we are afflicted and suffer more tribulations, than any kind of men in the world besides, which may seem not to stand with the peace and friendship of God, and not to be incident to the Heirs of eternal glory) we glory and rejoyce in tribulations also, know­ing, that tribulation (though it works impatience in men of the world, yet it) works patience in us.

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

4. And patience worketh Experience in us of those gra­tious gifts and vertues, which God out of his love hath given us by the Holy Ghost; and experience of these gratious gifts and vertues, worketh hope in us of eternal glory.

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

5. And this hope which is wrought in us by this experi­ence, will not fail us, and prove a vain hope, so as that we shall be ashamed at the last for missing of what we hope for: For the sense and feeling of the love of God (who will make all them which he thus loveth, partakers of Glory and life everlasting) is shed abroad in our hearts in a plentifull measure, by those gifts of the Holy Ghost, which he hath given unto us, which gifts are not only signs and tokens of his love to us, but pledges also, and earnests of eternal Glory.

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

6. I said that being we are justified by faith, the wrath of God is appeased towards us and that God is at peace with us for our Lord Christ Jesus sake; And that we rejoyce in hope of the Glory of God (ver. 1, 2.) all which I now prove, for when we had no strength to do any good, but were as yet ungod­ly, and so sinners, Christ in due time died for us.

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

7. And this sheweth the ex­ceeding love of God towards us, in that Christ dyed for us, while we yet had no strength to do good, but were as yet ungodly and sinners: for scarcely for a righteous man will one dy; yet perhaps for a man that hath been good to him, some will even endure to dy.

[Page 95] 8. But God commendeth his love towards us, in that while we were yet sinners, Christ died for us.

8. But God commendeth his love towards us in this, that while we were yet sinners and ungodly (and so enemies to him) Christ through his appointment, died for us.

9. Much more then, being now justified by his blood, we shall be saved from wrath through him.

9. And now, if when we were yet sinners Christ died for us, much more then shall we, being justified from our sins, by his blood, be saved from the wrath to come, through him.

10. For if when we were enemies, we were reconciled to God, by the death of his Son: much more being reconciled, we shall be saved by his life.

10. For if when we were enemies to him (as we were, when we were sinners) we were reconciled by the death of his Son, which cost him his deerest blood to reconcile us; Much more then, being now reconciled, shall we be saved from the wrath of God by him, when it may be done without the loss of his life.

11 And not onely so, but we also joy in God, through our Lord Jesus Christ, by whom we have now received the atone­ment.

11. And we shall not only be saved from the wrath to come; but we shall also be advanced to, and stated in everlasting glory; by reason of which we do (through the faith and hope which we have thereof) joy even now in God, through our Lord Jesus Christ, by whom we have already received the Atonement or Reconci­liation, and divers gracious effects and fruits thereof, that is to say, divers gifts of the holy Ghost, which are as seals and pledges to us, of that everlasting glory which we speak off.

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

12. Wherefore, being that we are justified by faith, and reconciled to God through our Lord Jesus Christ, and have through him peace with God, and hope of everlasting glory, &c. Though we have lost much by Adam, yet we have gained far more by Christ, than we lost by him. For as by one man, to wit, Adam, sin entred into the world, and death by sin, and so death passed upon all men, for that all have sinned, that is, for that all men have been made sinners by that one Man.

13. For until the law sin was in the world: but sin is not imputed when there is no law.

13. But here I must leave my Speech imperfect, (which I will take up and perfect, ver. 18.) to answer an Objection; For because, I said, that all have sinned, some men will say, That that can­not be, for they, which lived between Adam and Moses, sinned not. For say they, between Adam and Moses, there was no law given, either by word of mouth, as there was given to Adam, Gen. 7.2, 17. Or by writing, as was given by Moses, Exod. 20. And as you taught, Paul, Chap. 4. ver. 15. Where there is no such law, there is no transgression, how therefore can they, which lived between Adam and Moses, be said to be sinners, or to have sinned, which had no law given them either by word of mouth or by hand writing? But to this I answer, That being that at that time there was no law publickly given by word of mouth (as that was, which was given to Adam) or given in outward writing (as that was, which was afterwards given by Moses) there was not in­deed any Transgression in that time; but yet it doth not follow, that though there was no Transgression in that time, there was no sin, for though every Transgression be a sin, yet it doth not follow that every sin is a Trans­gression. I say therefore, that though there was no Law given by word of mouth or by writing, from Adam, until the law was given by Moses, yet sin was all the while in the world, though indeed sin was not imputed to any, as a Transgression all that time.

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

14. Yet nevertheless, that you may know that sin was in the world, from the days of Adam to the time that the law was given; death, which is the wages of sin, and which never falls upon any one, but for sin, reigned over all men, from the days of Adam to the days of Moses, though they had not sinned as Adam had, who transgressed against a law which God gave him to keep, with his own mouth; which Adam was a Figure of Christ, who indeed was then to come, but is since come among us. And therefore was he a Figure of Christ, because as Christ derived something to his children, so did Adam, before Christ came, derive something to his; But yet if we come to particulars, that which Christ derived to his children, was Grace, and the free gift of God; But that which Adam derived to his, was Original sin, which I call here the Offence.

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[Page 96] 15. But not as the offence, so also is the free gift. For if through the offence of one, many be dead; much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abound­ed unto many.

15. But yet not as the of­fence, which Adam derived to his Children, so also is the free gift, which Christ derived to his, for equality; but this much exceeds that: For if by the offence, which was caused by one, to wit, Adam, and by him derived to his Children, many, to wit, so many as are born of him, are either already dead, or shall surely die; In a much higher degree, and more plentiful (though contrary) manner, hath the grace of God, that is, the gift of grace, which is by one man, Jesus Christ, abounded unto many, even to so many, as are born of Christ, that they might live.

16. And not as it was by one that sinned, so is the gift: for the judgment was by one to condemnation, but the free gift is of many offences unto justification.

16. Not, I say, as was the offence or sin which was by one, to wit, Adam: So is the gift which is by one, to wit, Christ Jesus. For the Judgement of God passed upon the Children of Adam, to their condemnation, by reason of that one sin or offence, which Adam derived to them: But the free gift or pardon which is derived by Christ to his Children, is the remission or pardon, not of that one only offence, but of many other offences, to their justifica­tion.

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

17. Again, if by that one sin or offence, death reigned by reason of one man, to wit, Adam (who was the cause of that sin or offence, and who derived it to his Children) over all the Children of Adam: After a far more bountiful and glorious manner, shall life reign by one, to wit, Jesus Christ, over all the Children of Christ, who receive by him abundance of grace, and of the gift of righteousness, by the remission and pardon of their many sins and offences.

18. Therefore as by the offence of one judgment came upon all men to condemnation: even so by the righteousness of one, the free gift came upon all men unto justification of life.

18. Therefore (that I may resume and perfect what I be­gan to say, but left unperfect verse 12.) As by reason of that original sin or offence, which was caused by one, and by that one, to wit, Adam, derived to all his Children, judgement came upon all men, which were born of Adam, whereby they were condemned to death: Even so, by reason of that righteousness or justification, which was purchased by one, even Jesus Christ, and by that one derived to all his Children; the pardon or remission of sins, which was a free gift from God, came upon all men, which are born of Jesus Christ, so that they are thereby justified, and translated from death to life.

19. For as by one mans disobedience many were made sinners: so by the obedience of one, shall many be made righteous.

19. I said by reason of the offence, which was caused by one, to wit, Adam, and I said by reason of the righteousness or justification which was purchased by one, to wit, Jesus Christ, For as by the disobedience of one man, that one man Adam, who disobeyed God by eating of the Tree concerning which God had said, Thou shalt not eat thereof, many, yea, so many as were born of Adam, were made sinners, through the offence, which was caused by him: So by the obedience of one, even Jesus Christ, who obeyed God unto death, even the death of the Cross, shall many, yea, as many as are born of him, be justified from their sins, through the righteousness which was purchased by him.

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

20. Moreover (least any one should say, that though sin was in the world untill the Law; yet surely when the Law was once entred, sin was taken away) let me tell you, that the Law was so far from taking away sin, that sin did abound by the entring in of the Law: But yet (to our comfort) when sin abounded, the Grace and Mercy of God through Christ, did much more abound.

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

21. So that as sin hath reign­ed unto death by Adam, even so the grace and favor of God hath reigned through justifi­cation and remission of sins unto Eternal life, by Jesus Christ our Lord.

CHAP. V.

Vers. 1. Therefore being justified by faith we have peace with] The Apostle having shewed in the foregoing part of this Epistle, that we are justified (not by the works of the Law, but) by faith cometh here to shew the fruit and excellent effects, which follow, or come by that Justification.

Being justified, &c.] Concerning the signification of this word, See Chapter 6. ver. 7.

We have peace with God] That is, God is at peace with us, so that though we have sin­ned, yet God will nor pour out his wrath upon us for our sins, as he will upon o­ther sinners; because we are justified by Faith.

These words are not so to be understood, as though the meaning thereof were, that we were peaceably affected towards God: But so, as that God is peaceably affected towards us.

And the word Peace here, is opposed to Wrath, to wit, the Wrath of God of which he speaks ver. 9. And not God, but we are the Object of this Peace, or they, to whom this peace is shewed, and God is as the Sub­ject; so when we say we have favour with God, God is the Subject, we the Object to whom this favour is shewed.

Through our Lord Jesus Christ] i. e. Through the merits and mediation of our Lord Jesus Christ.

Jesus Christ is called here our Lord, be­cause he bought us with a Price, 1 Cor. 6.20. 2 Pet. 2.1. which Price was his own blood, with which price he redeemed us out of the bondage of the Devil, and of sin, and of death, and challenged us as it were, and owned, and asserted us for his peculiar Servants before Gods Tribunal,

He may be also called our Lord, because of the Power, which God gave him over all things, in Heaven and in Earth, Acts 10.36.

Vert 2. By whom also we have access by Faith into this Grace wherein we stand] The Grace, which here he speaks of, and where­in, he saith, we stand, is the Grace of justi­fication, q. d. Through whom also we have this Grace, or this free gift, which we en­joy, to wit, That we are justified by Faith.

Though we are justified by [...]aith; yet it is by the Grace and Favour of God towards us through the merits and mediation of Christ that we are thus justified: For what is Faith that it should justifie us without Gods Fa­vour and without Christs Merit and Media­tion?

I conceive that these words, By whom al­so we have an access by faith into this Grace, wherein we stand are best to be read with a Parenthesis.

And [we] rejoyce in the hope of the Glo­ry of God] q. d. And God hath promised to give us eternall glory by Christ, in hope of which glory, we rejoyce.

Of the Glory of God] By Glory is here meant that Glorious state of Life, which we shall with all Saints enjoy in the King­dome of Heaven: And he calls it The glory of God, because it is promised by God, and shall be performed by God in his good time.

Ver. 3 And not only so, but we glory in Tri­bulations also] q d. And we have not only peace with God, through our Lord Jesus Christ, and rejoyce through him, in the hope of the Glo­ry of God. But (that ye may not think, that we neither have peace with God, nor can have any sound hope of the Glory of God therein to rejoice, because we are afflicted with Tribulations, more than any men) know, that we glory in Tribulations al­so.

The Apostle doth with much art prevent an Objection here.

For whereas he said ver. 1. That being justified by Faith, we have peace with God, through our Lord Jesus Christ. And ver. 2. We rejoyce in hope of the Glory of God, A man might object and say. How can you say Paul, that ye which are justifyed by faith, have peace with God through the Lord Jesus Christ; and that ye rejoyce in hope of the glo- of God through him, whereas no men are more under tribulations, than ye are, for Christs sake, which sheweth that ye have no peace with God, and that ye have no sound hope of the glory of God, through Christ to rejoyce in.

To this the Apostle answereth thus, q. d. Notwithstanding these our Tribulations, we have peace with God, and rejoyce in hope of the glory of God: For the Tribulations, which befall us for Christs sake, are not the signes of Gods displeasure, but of his [Page 96] [...] [Page 97] [...] [Page 98] good will to us, and thereby we come to know, that he loves us, and therefore we rejoyce in Tribulations for Christs sake, whereas other men groan under the Tribu­lations which they suffer, and are cast down, and discontented at them.

But we glory in Tribulations also] i. e. But we rejoyce also by reason of those Tribula­tions which we suffer for Christs sake.

Note, that it is the same word; to wit [...], which is rendred we rejoyce in verse 2. and we glory in, in this verse.

In tribulation] i. e. By reason of Tribulati­on, Supple, Which befalls us, for Christs sake, or for Gods sake, or for Righteousness sake.

And in such Tribulations do Christians re­joyce, as in some great good: so did the A­postles rejoyce, because they were counted worthy to suffer shame for Christs sake, Acts 5.41. And hence is that admonition of Saint James: My Brethren count it all joy, when ye fall into divers t [...]mptations, that is, into diverse Tribulations, James 1.2.

Knowing that Tribulation worketh Patience] By Patience understand patient bear­ing of evils. q. d. Knowing that Tribulati­on worketh Patience in us, and maketh us to suffer those Evils, Patiently, which we suf­fer for Christs sake, &c.

Tribulati [...]ns in their own nature are apt to breed impatience rather than patience in men: But yet in the faithfull and such as are justified by faith, they bring forth pati­ence for such, in their tribulations, and by reason of their tribulations, meditate on this that tribulations befall them, by the will and dispensation of God; and on this, that by them God would have them like unto his own Son, and their own Head and eldest Brother Christ Jesus: And on this, that God will never leave them nor forsake them, Heb. 13.5. And on this, that our light afflictions or tribulations work for us a far more exceed­ing weight of Glory, 2 Cor. 4.17. By which means they, through the operation of Gods spirit, learn patience, and patiently en­dure, whatsoever tribulation doth befall them.

Ver. 4. And patience experience] Ex­perience of what? (For it is not here ex­pressed.)

Answ. Experience of those Gifts and Gra­ces, which God hath given us by his Spirit (as we may gather from what we read in the latter part of the fifth verse) as, the sincerity of our faith.) Our trust and confi­dence in God: Our ardency in prayer: our love even to our enemies: Our contempt of worldly things, &c. All which do accom­pany our patience and patient bearing of tri­bulations, and do then most evidently shew themselves, when we are patient in tribula­tions.

And experience, hope] i. e. And the expe­rience, or experimental knowledge of those gifts and graces, which God hath given us by his Spirit, worketh or produceth in us hope, that is to say, hope of the Glory of God.

But why should the experience, or experi­mental knowledge of those gifts and gra­ces, which God hath given us by his Spirit, work, or produce in us hope of the Glory of God.

Answ. Because they are tokens of the love of God to us in Christ (as it followeth in the next verse) and for those whom God loveth in Christ, he hath prepared eternall glory. And of this Glory, those gifts and graces are also Pledges.

Ver. 5. And hope maketh not ashamed] q. d. And hope, that is, And this our hope of eternal Glory, or of the Glory of God shall not fall or prove a vain hope; but we shall enjoy that which we hope for in due season.

Because men, which entertain great hopes of a thing, are ashamed, when those their great hopes fail them, hence hope is said to make a man ashamed, when it faileth him, and he attains not to what he hopes for. By a Metonymy.

Because the Love of God is shed abroad in our hearts, by the Holy Ghost which is given us] By the love of God we must understand here, not the love with which we love God, but the love with which God loveth us.

Is shed abroad &c.] To be shed abroad is the same, as to be poured out, for the word in the Greek is [...]. And that is said to be poured out, which is abundantly bestowed, and given with a liberal hand, as Act. 2. v. 17, 18, 33. Act. 10. ver. 45. Tit. 3. ver. 6.

When the Apostle saith, The love of God is shed abroad in our hearts by the Holy Ghost, he is so to be understood, as if he had said, that the love of God is sensibly shed abroad in our hearts by the Holy Ghost, so that our hearts do thereby palpably as it were feel or perceive that love. So that their is a Metony­my here, which some place in the noun love, q.d. The sense of the love of God, &c. Others in the verb shed abroad, q.d. The love of God is sensibly shed abroad, so that we may feel it, and palpably perceive it, &c.

By the Holy Ghost] The Holy Ghost is ta­ken [Page 99] here by a Metonymie for the Gifts and Graces of the Holy Gost, to wit, those gifts and graces, which we have experience of, by our patience in tribulations, and of which we spoke a little before.

The gifts and graces of the Holy Ghost are as the Effects, so Signs also of Gods love: And not only so, but they are as Earnests also of everlasting Glory, 2 Cor. 1. v. 21, 22. Ephes. 1. v. 14

The Apostle doth in these words [Be­cause the love of God is shed abroad in our hearts by the Holy Ghost, which is given unto us] prove what he said immediately before, to wit, that the hope which they had of Eter­nal Glory, maketh not ashamed: And he proves it by this; that their hope is known to their hearts by the gifts of the Holy Ghost, which are given to them, which gifts are not only the Effects and Signs of the Law of God, but also Pledges and Earnests of everlasting Glory.

Ver. 6. For when we were yet without strength] i. e. For when we were yet un­godly and sinners.

Note, that whom the Apostle calls [...], or men weak, and without strength here, he calls ungodly in this verse and sin­ners, verse 8. So that to be [...] or with­out strength and to be ungodly and sinners are here all one and the same thing.

He calls the ungodly and sinners, [...] or men weak and without strength, because the ungodly and sinners are as sick men, sick in their soul with sin; In which sence our Saviour calls himself a Physitian of such as were sick, Mat 9.12. And they which are so sick, are weak and of none or small strength to serve God.

The Apostle did verse 3, 4, 5. answer an Objection, which might be made against the truth of those two Propositions which he laid down, verse 1. and 2. to wit, that being justified by faith, we have peace with God, through our Lord Jesus Christ, and we re­joyce in the hope of the Glory of God, which objection being answered, he goeth about here to confirm the truth of those Propositi­ons, against which the Objection was raised, to wit, That being justified by faith, we have peace with God, through our Lord Jesus Christ; notwithstanding (which some ob­ject against it) our many tribulations: And that notwithstanding our many tribu­lations, we can truly and upon good ground rejoyce in the hope of the Glory of God; for (saith he) when we were yet without strength, &c.

But though this causal, For, relateth to those two Propositions which we spoke of, and which are laid down in the first and second verses; yet it may serve also to shew a reason of that which went immediately before in the fifth verse: for such is the Apostles Art, that while he goes about to give a reason of what went some distance be­fore, he doth give with that a reason also of that which went immediately before: But the chief relation, is to the two Propositions aforesaid.

In due time Christ died for the ungodly] i. e. In due time Christ died for us, which were without strength, that is, which were ungodly.

I observed before, that he took them which were without strength, and those which were ungodly for the same men.

In due t [...]me] God had appointed a cer­tain time for the death and passion of our Saviour, in which he should die, for our sins. Hence it is, that our Saviour often maketh mention of his hour, as Mat. 26.45. Luke 22.53. John 7.30. and 8.20. And of his time as Mat. 26.18. &c. And this the Apostle calls here The due time.

Christ died for the ungodly] i. e. Christ died for the sins of us which were ungodly, that they might be remitted, and we our selves reconciled to God, and saved from his wrath.

Ver. 7. For scarcely for a righteous man will one die] Between this and the former verse, we must understand these or the like words And that Christ died for us which were ungodly: It is a great Argument of the love of God to us: Then follow these words; For scarcely for a righteous man will one die, &c.

Scarcely for a righteous man will one die, yet peradventure for a good man some would even dare to die] Some take a righteous and a good man here for one and the same man. As if he should say, There is scarce any to be found, which would dare to die for a good man, yet perhaps there may be some such found which would die for a good man, but God, &c.

Others make a difference here between a righteous man and a good man: For why else, say they, should the Apostle change the word, if he intended the same man of kind of man.

But note by the way, that the Apostle delighteth sometime to change his words, [Page 100] whiles he speaks of the same things as Chap. 3.30. Chap. 4.25. and here Chap. 5.19.

By a righteous man therefore these under­stand a man which doth no wrong or injury to another: and by a good man, they mean such a one, as is or hath been beneficial to another and liberal to him, and hath deserved well at his hands: For in this sence is the word Good sometimes taken, as Prov. 22.9 He that hath a good eye (according as it is read in the Hebrew) is translated, He that hath a bountiful eye: And 1 Sam. 25.15. it is said; These men have been very good to us, that is, These men have been very beneficial and friendly to us, and deserved well of us. And Psalm 73.1. Truly God is good unto Israel, that is, truly God hath been Bene­ficial and bountiful to Israel, &c. The sence therefore of these words according to these men, is this, viz. Scarcely for a righteous or plain dealing man will one die, yet peradventure for a man that hath been beneficial to him, and deserved well at his hands some would even dare to die. But God commendeth his love, &c.

Would even dare to die] The Greek is [...]; where [...] sign [...]fieth not Audere, to Dare: But Sustinere, to Abide, or Endure rather. Or, Even to dare to die, may be simply rendred, to die.

Ver. 8. But God commendeth his love to­wards us, in that while we were yet sinners, &c.] i e. But God maketh his love towards us commendable, and sheweth it to be great in this, That while we were yet sinners, &c.

While we were yet sinners] Supple, And therefore far from being good, And there­fore while we were yet his enemies, &c.

Note, That this Particle Yet as well here in this place, as v. 6. doth rather signifie the State of every man in his sin, than any certain particular time: For as men neither had nor have all of them their being at one and the same time, so they neither were, nor are all without strength, and sinners at one and the same time.

A Question may be here asked, whether after that that we are reconciled to God, we are any longer sinners?

Answ. If we say that we have no sin, we deceive our selves, and there is no truth in us, 1 John 1.8. Yet after our Reconciliation, we go not under the name of sinners, as the name is here used, because our sins are for­given us, and because sin doth not reign in us. Wherefore by sinners not any sinners are here meant, but such as are profane sin­ners, who give themselves over, as it were to sin and the lusts thereof, to be led by them, as Luke 7.34. John 9.31. But now we, after we are reconciled to God, are not such, and therefore we are not sinners in our Apostles sence here, though we are not without sin.

Christ died for us] Christ died for us, that he might gain pardon for our sins, that so we might be justified before God, and re­ceived through reconciliation into his favour, and so escape the wrath of God.

But how doth this, that Christ died for us commend the love of God?

Answ. Because it was God which delivered Christ to death for our sakes, Rom. 8.31. And that according to his own appointment and determinate counsel, Acts. 4.28.

Ver. 9. Much more then being now justified by his blood] Between this and the former verse understand these or the like words; If then while we were yet sinners Christ died for us, that we might be justified, q. d. If then while we are yet sinners Christ died for us, to wit, That we might be justified, much more being now justified by his blood, shall we be saved from wrath through him.

Much more] Those words shew, That the Illation or Consquence of the thing which he inferreth, is more credible, than that from which he doth infer it.

Being now justified] Supple, And there­fore now not in the Account of Sinners, but acquitted before God of our Sinns and recon­ciled to God.

By his Blood] By his blood he meaneth his blood shed, or the shedding of his blood and so by consequence his death.

We shall be saved from wrath through him] i. e. We shall be saved from the wrath of God (which he will pour out upon sinners in the day of wrath) through him.

If the anger of God towards us, is so ap­peased, as that we shall be saved from the wrath of God through Christ; then have we peace with God through our Lord Jesus Christ as the Apostle said, ver. 1. And as here he proveth. For this wrath is opposed to that peace, and the taking away of this, establisheth that.

Ver. 10. For if when we were enemies, &c.] The Apostle proves here the Consequence of that Hypothetical Proposition which he gave us partly to understand, and partly expres­sed [Page 101] in the former verses, To wit, that if then, while we were yet sinners Christ died for us: Much more now being justified by his blood, shall we be saved from wrath through him.

When we were enemies] This enmity is not so much to be accounted on Gods part to­ward us, (For God is said even then to have loved us when we were sinners and so enemies to him, ver. 8) as on our part towards God, who by our sins did as it were wage war against God: For they which are called enemies here, are called Sinners, ver. 8. And without strength, vers. 6. and are opposed to those which are justified.

All wicked men are the enemies of God, Jam 4.4. Neither do they love God, 1 John chap. 4. ver. 20

We were reconciled to God] i. e. We were made friends of God, who was angry with us before, and were brought into his favour, which we little deserved, because of our en­mity against him.

If we are reconciled to God, then are we justified in his sight, yea and made his Sons by Adoption, for these things are compre­hended under the name of reconciliation with God or to God.

The words in the Original are [...]. which signifie we were restored in­to Gods favour, God being pacified with us. Or we were brought into that state or Condition, as that God was reconciled to us. And this is the Sence of these words too, viz. of these, We were reconciled to God, as they are here used.

He is properly said to be reconciled, [...], which was justly offended, if we look to the common acception of the word, and as the word [...] is used among ordinary Greek Authours, in which sence man is not pr [...]perly said to be reconci­led to God, but God to Man. But the words, you see, are otherwise used here, and used in the sence which we gave of them. And the Syriack interpreteth [...]. God was reconciled to us.

By the death of his son] We are said to be reconciled to God by the death of his Son, be­cause he by his death satisfied the Justice of his Father and appeased his wrath, and pur­chased our Peace, and Reconciliation with God.

We shall be saved] To wit, from wrath. See ver. 9.

By his life] By the life of Christ, under­stand here that life of Christ by which he li­veth unto God, Chap. 6.10.

Christ is said to save us by his life, in that he being now passed into heaven, Heb. 4.14. He ever liveth to make intercession for us, Hebr 7.25. And needs not to die now, to save us.

Note, here that the Apostle opposeth us as Enemies, to our selves as reconciled: And the death of Christ to the life of Christ: And intimates here, that, Though it was requisite for Christ to die, that he might reconcile us to God when we were enemies: Yet he need not die (having once died) to save us from wrath when we are reconciled: And therefore more credible it is (as the Apostle argues) that God will save us from his wrath, being now reconciled to him, by the life of his Son: Then it was that he would reconcile us to himself when we were enemies, by his death. For in reason, a man would do more for a friend than he will for an Enemy, and be more willing that a child of his should do good when there is no loss of his life, than when his life must be laid down, that he may do good.

He that would satisfie the justice of God for the sins of a sinner by his death, must needs be himself of infinite worth, and his death of infinite value, and so must needs be God. And being God he need not to die twice or thrice, that by one death he may ju­stifie a sinner; by another death, save him from wrath to come; by another death bring him to everlasting Glory: But One death is sufficient for All. Therefore he which is ju­stified by the death of such a one (and Christ is such a one) may be saved by his life, that is, may be saved by him though he dies not a second time.

From the sixth verse hitherto inclusive, the Apostle hath proved that which he as­serted, ver. 1. viz. That being justified by faith we have peace with God through our Lord Jesus Christ. Now in the next verse following, he will prove that which he as­serted, ver. 2. to wit, That we may rejoyce in the hope of the glory of God.

Ver. 11. And not only so but we also joy in God through our Lord Jesus Christ] q d. And we shall not only be saved from wrath through his life, but we shall also be made partakers of eternal Glory; by reason of which we do even now joy in God, the giver thereof, through Jesus Christ.

Though it be a great mercy and blessing of God, that he delivereth the ungodly from wrath, yet doth not his mercy and blessing [Page 102] stay there, but it brings him to everlasting glory.

And not only so] i. e. And we shall not only be saved from wrath to come by his life.

But we also joy] i. e. But we do also even now rejoyce.

In God] That is, in hope of the glory of God, as it is expressed, ver. 2. Or, in God as the giver of Glory, in that we are assured he will bring us to Glory.

By whom we have now received the Atone­ment] i. e. By whom we have already re­conciliation with God; And precious fruits also of that Reconciliation, which are to us as pledges of everlasting glory.

[...], nunc, now, is put here, for jam nunc, i. e even now already.

The Atonement] [...]. The Reconciliation, or Reconciliation, to wit, with God, and pretious fruits or effects thereof.

Take the Atonement or Reconciliation here not barely for the Atonement or Recon­ciliation it self, but for the effects thereof al­so, by a Metonymical Syllepsis, that is, for the holy Ghost, that is, for the gifts of the holy Ghost, which God giveth to those, to whom he is reconciled; which gifts are the effects of our Atonement and Reconciliation with God, for those to whom God is reconciled, He sancti­fieth also: For our Reconciliation and Justification are never without Sanctification.

And yet the gifts of the holy Ghost, which are given to those which are reconciled to God (or to whom God is reconciled) are not only effects or signs of the Atonement or Reconciliation: but they are also as an Earnest of the glory of God, as we are taught, 2 Cor. 1.22. & 2 Cor. 5.5. & Ephes. 1.14. (And as we said before.) And so they confirm our hope of the glory of God, from whence springs the Joy and Rejoycing here spoken of.

Ver. 12. Wherefore, as by one man, &c.] q. d. Wherefore being that we are justified by faith, and reconciled to God, through our Lord Jesus Christ, and have peace with God, through him, and have hope of the glory of God, having even now already received the atonement; though we have lost much by Adam, we have gained asmuch, yea, far more by Christ, than we lost by him: For as by one man (to wit, by Adam) sin entred into the world, and death by sin, and so death passed upon all men, for that all have sinned, &c.

The Apostle takes an occasion here to shew the misery which befell us by Adams sin; that so he might take occasion again from thence, to illustrate and magnifie the love and benefit of Christ to us.

By one man] By this one man is meant Adam.

Sin entred into the world] i. e. Sin entred into all mankind. The world is taken here for all mankind by a Synechdoche, other­wise sin entred before this into the world when the Angels first sinned.

He speaks of sin as of a person, when he saith sin entred.

This sin entred by Adam who was then the head of all mankind.

Entred into the world] By the world is meant, all Mankinde, that is, all men which are carnally, and by the common law of gene­ration, descended from Adam, for so the Apostle expounds himself, when he saith, And death passed upon all men.

He speaks of sin as of a person, when he saith sin entred.

To the Traduction of this (which is commonly called Original sin) nothing is required, but that a man be descended from Adam, by true natural generation, as being in his loins when he sinned.

And therefore is Original sin derived from Adam by naturall propagation to all, which were in his loins, when he sinned, because that at the time in which he sinned, he was the head of all Mankind; so that if he had kept the commandment which God gave him, of not eating of the tree of knowledge of good and evil, they had been pure and clean of this Original sin, and free from the subse­quent miseries thereof: But being that he broke it, they were corrupted by it, (through want of those gifts and graces which were given him, for them aswell as for himself,) and so do partake of his miseries, as of the punishment thereof.

And death by sin] i. e. And death by reason of sin.

By death, understand by a Syllepsis not only death, but all miseries and diseases which bring to death.

And so death passed upon all men] i. e. And so all men died.

For that all have sinned] i. e. For that all men have been made sinners, by that one man, as our Apostle speaks, vers. 19. This sin by which all men are made sinners for­mally, and from whence they are so called, is not any actuall sin, but that which is com­monly caled Original sin, which is an effect [Page 103] of that actual disobedience of Adam, by which he transgressed, in eating the forbid­den fruit.

Note, that the Apostle leaveth this speech, here imperfect, and abrupt, and without the sentence which should answer it, by reason of other matter intervening, untill the eigh­teenth verse, where he taks up his speech again, though in other words, and makes it perfect and compleat.

That this supplement (to wit) by that one Man: must be made up here; See the eigh­teenth and nineteenth verses of this Chapter.

The Greek word which is here rendred have sinned, is [...]. And [...] doth properly signifie a missing or er [...]ing from a mark which should have been hit: And not onely the Archer, but the Arrow, which missed of the mark, by the unskilfulness of the Archer, may be said [...].

So a Limner which misseth and erreth of the coppy, by which he should have drawn a picture, may be said [...]; and not the Limner only but the Picture also, which through the unskilfulness of the Limner, is drawn unlike the coppy. And as the arrow and the picture; so may we be said [...], which through Adams sin, do miss, and come short of that Image in which Adam was made, when he was endued with those gifts and graces which he had, when he was in his best estate, to which we should have been conform.

[...] therefore, which is rendred here Peccare, to sin, is not spoken of us by reason of any sinful Act, which we our selves have done, in our own persons, but by reason of that we have formally missed, and come short of that Righteousness, that is, of those gifts and graces, which were given to Adam for us aswel, as for himself, and which we miss, and come short off, by reason of Adams disobedience.

Ver. 13. For until the law sin was in the the world] The Apostle prevents a tacite Objection here, for whereas he said imme­diately before, that all had sinned: A man might object and say, But how canst thou say (Paul) that all have sinned, whereas there was no sin in the world for two thousand and four hundred years together, that is, from the time that Adam fell, untill the time that the Law was given by Moses, for thou thy self sayst, Chap. 4.15. Where there is no Law there is no transgression; And there was no Law in all that time.

This objection the Apostle prevents here, saying, For until the Law sin was in the world: But sin is not imputed (to wit for a transgression) where there is no Law, &c. q. d. I acknowledge where there is no Law, there is no Transgression, but yet it follow­eth not that where there is no Transgressi­on, there is no Sin: for though every trans­gression be a Sin; yet every Sin is not a trans­gression: Though therefore there was no transgression in the world from Adams time until the Law, yet it follows not, but that there might be Sin, yea and there was Sin in the world before the Law.

What a transgression, is in the Apostles language, See Notes Cap. 4. ver. 15.

By the Law is here meant the Law which was given by Moses.

The Apostle, when he said, that all had sinned spoke, as I said, not of Actual, but Original sin. Yet the man in whose person, the Apostle raiseth this tacite Objection, which he here preventeth or answereth, ta­keth it, as though he spoke of actuall sins. For of such sins is the Apostle to be under­stood, as well as of Original sin, when he saith, For until the Law sin was in the world, &c. Where note, that the Apostle doth not alwayes raise objections in the per­son of one kind of men, but sometimes in the person of one kinde of men, Sometimes in the person of another; And here he raiseth the Objection, which he here prevents, or answereth, in the person of such a one, as mistook the meaning of his words, when he said, All have sinned, as though he spoke of Actuall sins, when he spoke only of Origi­nal sin. So when he saith Chap. 6.14. Ye are not under the Law but under Grace. Some utterly mistaking the sence of these words, as though they were now absolute­ly freed from the Law in every respect, and nothing but favour was to be shewed, lived they never so dissolutely, concluded from thence, that now in this their estate of Christianity, they might freely sin; whom our Apostle meets with, there when he saith; What then? shall we sin because, we are not under the Law, but under Grace? God forbid: And our Apostle raiseth or praeventeth even such objections, because there may be some so weak, as to raise them; and because in his answer to them, He can bring in such mat­ter, as he would not have them, to whom he writes, ignorant of. And here he raiseth this Objection, that by his answer he might shew, how sin abounded, that having shew­ed how sin abounded, he might shew, that [Page 104] when sin abounded, grace did much more a­bound, ver 20.

But sin is not imputed) To wit, as a trans­gression.

Thus to limit this imputation, we have a hint, from the following words.

When there is no Law] i. e When there is no Law openly and sensiibly given, either by word of mouth (as that which was given to Adam) or by writing (as that which was given by Moses.)

Ver. 14. Nevertheless death reigned from Adam to Moses, ever over them, that had not sinned after the similitude of Adams trans­gression] q d. Though sin be not imputed, as a transgression, when there is no Law open­ly, or sensibly given, yet nevertheless (to shew that sin was in the world before the Law was given by Moses) death (which is the wages of sin) reigned, and exercised her power even over them, that had not trans­gressed against any Law, openly or sensibly gi­ven, as Adam had.

Death reigned] i. e. Death shewed, or ex­ercised her power or tyranny rather, over them &c. By slaying them, for they dyed.

From Adam to Moses] i. e. From the fall of Adam, to the time in which the Law was given by Moses, which was above two thousand and four hundred years.

That had not sinned after the Similitude of Adams transgression] i. e. Who had not sinned like unto Adam, who sinned against a Law given him openly and sensibly by Gods mouth, Gen. 2.17. and therefore sinned by transgression.

Adams transgression] i. e. Adams sin, which was commited against a Law openly and sensibly given: for such a sin, doth the word Transgression signifie, in our Apostles language, as was said, Cap 4.15.

Who is the figure of him that is to come] i. e. Who is the figure of Christ, the second Adam, who though he be now come into the world, yet was he not come then, but to come when death reigned from Adam to Mo­ses.

Adam was a Figure or type of Christ on­ly in a generall manner, to wit, because as Adam conveyed or derived something to his children, or to his branches, so did Christ to his. But if we descend to particulars, Adam could not be the Type or Figure of Christ, but by a contrary comparison: For Adam conveyed and derived sin and death to his children, or to his branches; but Christ conveyed or derived Grace, that is, the par­don of sin (whereby they are justified) and life, to his.

Ver. 15. But not as the offence, so also is the free gift] q. d But yet the free gift (supple) which cometh by Christ, upon his branches, or upon his children; Is not so (supple) for equality as the offence is (sup­ple) which cometh by Adam upon his bran­ches, or upon his children, but much ex­ceeds it. Or thus: But yet not so mean as the offence is, which cometh by Adam upon his branches, or upon his children in its kind; is the free gift, which cometh by Christ upon his branches, or upon his chil­dren, in its kind.

The Apostle sheweth here that Christ in his kind, as he was a Saviour to his bran­ches, or to his children, did far exceed Adam in his kind, as he was a destroyer to his bran­ches, or to his children; And that he did confer more good to them, which were his branches, or his children; than Adam did evil to those, which were his, so that though Adam may be said to be a type of Christ by a contra­ry comparison, yet in that comparison, there is an excess of contrariety on Christs part.

Not as the offence] He speaks of that sin, and means that here (even Original sin) which Adam transmitted or derived to all mankind, and which he called [...], ver. 12. He means not that sin of actual dis­obedience, whereby Adam disobeyed God in eating the forbidden fruit, Gen. 3 6. Though that actuall disobedience of his was that, which brought this Original sin upon his posterity, to wit, such as were born of him, by natural generation.

For note, that that Actual disobedience of Adam, is opposed to the actual obedience of Christ, as plainly appeareth, ver. 19. But the offence here, is opposed to the free gift which came upon the Children or branches of Christ through his obedience. Wherefore as the free gift signifieth something here, which came upon the children or branches of Christ, by reason of Christs obedience? so doth the of­fence (which is opposed to the free gift) signifie something here, which came upon the chil­dren or branches of Adam, through his dis­obedience.

The free gift] The free gift here spoken of, is that gift, which God doth freely bestow upon those, which are ingrafted into Christ by faith, and which he cals the gift by grace, in this very verse.

If through the offence of one] i. e. If by sin, which was caused by one man, to wit, [Page 105] Adam, and by him brought upon or deri­ved to his children or his branches. This Genitive case of one, is Genitivus Efficien­tis.

Note. that this particle, If, doth not here intimate any uncertainty of the thing with which it is joyned: But as often elsewhere so here, it sheweth the certainty of it rather, and signifieth, as much as though.

And note, that the Subject of the offence here spoken of, is not Adam or Adam alone, but Adams children also, though the effi­cient (or deficient) cause thereof, was Adam.

Many be dead] This is that which he said ver. 12. to wit, Death passed upon all men, that is, Death hath or shall pass upon all men.

But how doth he say only Many be dead here, when he saith Death passed upon all men ver. 12.

We may answer with Saint Augustine, that it may so fall out sometimes, as that by all, a very few may be be understood, as when few are all. To shew therefore that the (All) here, are very many: He saith Many be dead, yet excluding none of all the Sons or Daughters of Adam, born of him by natural generation.

Again, because he was to say in this verse, that the grace of God and the gift by grace, which is by one man Jesus Christ hath aboun­ded unto many (which he will say, because it aboundeth not absolutely to all men) he might use the word many here in the sence aforesaid, that there might be conformity be­tween the former and latter member of his speech, in matter of words.

Much more the grace of God, and the gifts by grace, which is by one Man, Jesus Christ, hath abounded unto many] i. e. In a much higher degree and more plentiful (though contrary) manner, hath the grace, that is, the gift of grace, which is by one man Jesus Christ, abounded unto many (Supple) that they may live.

Note, that the words much more, seem to import an Argumentation à minori as Logi­cians speak, that is from that which is less credible, to that which is more credible, as it is ver. 9. But though they may seem so to do, yet they do not indeed. For he that will be attentive here to what the Apostle writes, he shall find, that the Apostles words import not any such thing; but do onely shew the dissimilitude, which is between Adam and Christ (by comparing some particulars, in which they disagree) and how much Christ in his kind excells Adam in his.

The reason why Christ in his kind excells Adam in his, and why Christ derives grea­ter gifts in his kind, to his branches, or his children than Adam did in his kind, to his branches or his children, is, because the merits of Christ are greater, than were the demerits of Adam.

The grace of God] By the Grace of God is meant the favour of God: But the grace or favour of God is to be taken here by a Me­tonymy for the gift proceeding from Gods fa­vour as the Apostle expounds himself in the next words.

And the gift by Grace] q. d. That is to say, the gift which is by grace, or by the favour of God; or that, which God out of his grace and favour bestoweth, &c.

The Conjunction And is a Note of decla­ration here.

The gift by Grace doth include and com­prehend here, both the free and gracious pardon of our sins, or the gracious sentence of Absolution, by which we are absolved from our sins, (which the Apostle speaks of, ver. 16.) And also the gift of a life of Glory, which we shall enjoy in heaven, or the reign in that life (of which he speaks, verse 17.) For what he speaks of in gross here, he di­vides and speaks of in particular, or in parts in those two verses.

Which is by one man Jesus Christ] i. e. Which grace is shewed for one mans sake (to wit) Jesus Christ, and purchased by him.

Hath abounded] Supple, above what the offence and death did abound to those, which were the branches or Children of Adam by natural propagation.

Ʋnto many] Supple, Even those many which are the Branches or Children of Christ by faith.

Through Adams eating the forbidden fruit, did the offence, that is, sin enter upon many, yea, so many as were born of Adam, the Consequent of which offence or sin, as the penalty thereof, was death: But through the obedience of Christ, there came (by the favour and grace of God) pardon of all sins, not Original only, but Actual also, where­by as many as believed, were justified, the Consequent of which is, through the gift of God, Eternal life.

Here is therefore an opposition of pardon of sins, by which we are justified, to the offence or sin, by which we are condemned: And [Page 106] of eternal life to death: which being weigh­ed one against the other, the pardon of Sins (by which we are justified) against the of­fence and Sin (by which we are condemned) and life eternal against death, the pardon of Sins (by which we are justified will out weigh the offence by which, we are con­demned and, Life eternal will outweigh death: For the offence or Sin is but One, but the Sins which are pardoned are many: And eternal life is accompanied with an unspeak­able weight of glory far surpassing death, and the miseries of death, which followed upon Adams sin, and the Sins, which we our selves have of our selves committed.

This is that which the Apostle speaks in gross in this verse, and now goeth about to divide, and lay out in particulars in the two following verses.

Ver. 16. And not as it was by one that Sin­ned so was the gift] The Conjunction, And, is a note of Resumption ot repetition here, and the s [...]nce of the words (which are Ellip­ticall) is this, q. d. And not, I say, as is the offence, which was by one that sinned, to wit, Adam; so is the gift, Supple, which is by one, Jesus Christ, but this much ex­ceeds that.

Note that, whereas it is here read, By one that sinned, and in the Greek [...], the word [...], is to be un­derstood, in the Greek, from the former verses, and so must the word offence in the English. So that the words in the Greek (which are Ellipticall) must be made up thus [...]; In the English, thus. And not as the offence which was by one that sinned.

This is a Repetition of that which the Apo­stle said, v. 15. to wit, of that, Not as the offence, so is also the free gift, which the A­postle here resumes or repeats, that he may explain, or lay out by particulars, or parts, that which he said there in general and in gross, to wit, that If through the offence of one, many be dead, much more the Grace of God and the gift of Grace, which is by one man Jesus Christ hath abounded unto many.

The judgment was by one to condemnation] i. e. The Judgment, or Sentence of God passed upon all men to their condemnation by reason of one sin, or one offence. That is, God by his just Judgment, or Sentence which he passed upon all men, which were born of Adam, did condemn them all to death, by reason of that one only sin, which they drew from him.

By one] i. e. By one offence, or by reason of one only offence.

That by one he meaneth here, not one Per­son, but one Offence is plain, because he op­poseth it to many offences.

This offence, is that, which is commonly called Original sin, as I said before, and it is said to be one, because though it be in e­very particular man, yet it is but one sin in every one, and of one nature in all.

To condemnation] He speaks here of that general condemnation which passed upon all mankind, by reason of that one Original sin which they drew from Adam, not of the particular condemnation of particular Per­sons for their Actuall sins.

But the free gift is of many offences to justi­fication] But the free gift, Supple, by which we are absolved from our sins, or have them pardoned, is not only of that one sin or offence, but of many offences (yea so many, as they which believe are, or were guilty of) that they may thereby be justified.

[...], The free gift, is put here by a Metaphorical Synechdoche, to signifie, the free and gracious pardon of sins, or, the gra­cious sentence of Absolution, pronounced, as it were, in open Court, by which we are, out of meer Grace, absolved from sins: For the Apostle speaks here in allusion to a Court of Justice, where the Judgment or Sentence passeth upon some offenders, according to their demerits: And a pardon of grace, or a gracious sentence of absolution from the of­fences, with which they were charged upon others, above their deserts.

The word [...], which the Apostle u­seth in this verse, signifieth a Judgment or Sentence given upon men accused, according to their true desert and the merit of their cause; but because the Sentence which passed upon those which are inserted into Christ by faith, is not such a Sentence, but a Sentence (in respect of them) of grace and of the favour of God through Christ; the Apostle, when he speaks of the Sentence which shall or doth pass upon them calls it not [...] but [...] which word sounds grace and favour.

Of many, &c.] This Particle Of, is a Preposition, for the Greek is [...] which we may render De, which signifies the matter of this gift, or pardon, or absolution.

Ʋnto Justification] i. e. That as many as God bestowed this free gift upon may be justified.

The word justification is to be taken here in a passive sence.

Ver. 17. For if by one mans offence death reigned] This is to be referred to those words of the sixteenth verse, Not as it was by one that sinned, so is the gift: As a second Reason, to shew the truth of that proposi­tion or assertion.

But though there be a second Reason to prove that proposition or assertion, yet may this Particle, For, be taken here for More­over (as it seemeth sometimes to be taken) and so the current of the Text may be the smoother.

If by one mans offence] i. e. If by the of­fence caused by that one man Adam, and which came by him upon all his Chil­dren.

Whereas it is read vulgarly in the Greek [...], &c. which is rendred here, If by one mans offence death reigned, &c Some Greek Copies read, [...], which may be rendred, as it is in the Margin of our Bibles, If by one offence death reigned: which I conceive, by the scope of the place, and by looking upon the latter part of this verse, to be the best reading.

Death reigned] i. e. Death shewed her pow­er upon all which were condemned to die, by reason of the offence of that one man, by slaying them.

By one] i. e. By one man, to wit, Adam.

It was Adam's eating the forbidden Fruit which brought that which is here called the offence upon himself; and by Propagation from him, upon his Children too. For by the offence is here meant, that which he call­eth sin, ver. 12. that is, Original sin, which is in every natural Child of Adam, and which is the cause of death, in all the Chilern of Adam.

Much more they which receive abundance of Grace, and of the gift of Righteousness, shall reign in life, by one Jesus Christ] i. e. After a far more bountiful and glorious manner, shall they which are delivered and justified from the many sins, of which they are guilty, reign like Kings, in a life of glory, by one Jesus Christ.

Much more] These words shew that the life which they that are justified by grace from their many sins which are pardoned, to them, through Christ, do receive, doth far exceed in its kind, that death which came upon the Children of Adam by his sin, in its kind.

Abundance of Grace and of the gift of Righ­teousness] q. d. Abundance of Grace, that is, of the gift of Righteousness.

What he meaneth by Grace, he explains by those words, The gift of Righteousness, wherefore, And, is to be taken here as a Note of Declaration.

Of Righteousness] Of Justification, or Remission of sins. See Chap. 1. verse 17.

They which receive abundance of Grace, and of the gift of Righteousness] This grace, that is to say, this gift of Righteousness, is said to be abundant, in regard of the many sins, which are thereby remitted, or from which, they which believe, are justified. And they are said to receive abundance of Grace, that is, of the gift of Righteousness, which are delivered, or justified from abun­dance of sins or offences, or who have abun­dance of sins pardoned. For the Apostle relates, or alludes here to what he said, ver. 16. Viz. The free gift is of many offen­ces.

Shall reign in life] i. e. Shall reign in Life everlasting in the Kingdome of Hea­ven.

Whomsoever God justifies (if he retains his state) he glorifieth, for he doth not only deliver him from punishment due to his sins; But sets a Crown of Life upon his head.

He opposeth the life here, to the death, which he speaks of a little before.

By one Jesus Christ] Jesus Christ hath merited for us, not only remission of sins, or pardon thereof, but also glory and life ever­lasting, which although it be merit, in re­gard, of him, yet in regard of us, it is meer grace and favour.

Note here, that whereas the Apostle said, If by one mans offence death reigned by one, he should have said in congruence of speech; Much more shall life reign by Righteousness by one Jesus Christ, but he said not so, but saith, Much more they which receive abun­dance of grace and of the gift of Righteous­ness shall reign in Life by one Jesus Christ, And this he doth, because it sounds more pleasantly to say; That men themselves shall reign in life, than that life shall reign in men; (the Scriptures also, having promised them a knigdome, Matth. 25.34.) And be­cause he would by so speaking intimate, a certain dissimilitude or unlikeness, which is between Death and Life; for death so reigns over men, as that it destroyeth those over whom it reigneth: But life doth so [Page 108] reign in us, as that it makes us Kings, that is, partakers of the heavenly Kingdom by Christ.

V. 18. Therefore as by the offence of one, judgement came upon all men to condemnation, even so, &c.] The Apostle resumes here (though in other words) that which he left unperfect, ver. 12. viz. Wherefore as by one man sin entred into the world, and death by sin, and so death passed upon all men, for that all have sinned. And this he doth, that he may compleat and perfect that here, which he left imperfect there.

Yet such is his Artifice, as that this may seem a Corollary or Conclusion drawn out of that which he said immediately before, in the former verses.

By the offence of one, &c.] i. e. By the of­fence, which was caused by one.

This is that which he said, ver. 12. As by one man sin entred into the world.

The offence] By the offence is here meant, that which is commonly called Orignal sin; See ver. 15.

This offence therefore is not that Actual disobedience of Adam, whereby he did eat of the forbidden fruit, but an effect of that dis­obedience, and that by which we are made formally sinners, And by reason of which we are called Sinners.

Of one] This one, is Adam.

Note, that this Genitive, is Genitivus causae efficientis.

Judgement came upon all men to condem­nation] i e. q. d. Gods judgement or sen­tence passed upon all which were born of Adam by natural Generation, whereby they were condemned, Supple, to death, which was to follow upon their condemnation.

To condemnation] To wit, of death.

By the righteousness of one] i. e. By the righteousness of one, or by reason of that righteousness which proceeds from one, or which is purchased by one, to be conferred by him upon his children, which are the faithful.

This one is, Christ Jesus, and the righte­ousness here spoken of, is that which he spoke of, ver. 17. to wit, Remission of sins or Absolution from all offences, which remis­sion of sins or absolution, was purchased by Christ Jesus, with his blood. And it is here opposed to the offence of one, as that which blots out, or takes away the guilt of that of­fence (yea and of all other offences too) is opposed to the offence, or blot it self.

Of one] This one is Christ Jesus, and note, that this Genitive is Genitivus Efficien­tis.

The free gift came upon all men to justifi­cation of life] i. e. The free gift came upon all men, that they might be justified, and that with such a justification, as is followed, or attended with life everlasting.

The free gift] The free gift is to be taken here in the very same sence as it is, ver. 16. That is, for the free pardon or absolution by which we are pardoned or absolved from our sins, by Christ.

Ʋpon all men] Supple, that are born of Christ, and so are his children; or which are ingraff [...]d into Christ by faith, and so are his branches.

Note here, that the abundance of the grace and gifts of Christ consists not in this, that all they which died in Adam whatsoever they were shall be saved by Chri [...]t; for then there would be but an equality by that, not an abundance in the benefits and graces which are by Christ: But it consists in that, that Christ is the Authour of far greater good, to his chidren and branches, than Adam of evil, to his.

Ʋnto justification of life] i. e. So that they are justified thereby, which justification (through the grace and favour of God) produceth or bringeth after it life everlast­ing.

Life is put here by a Synechdoche, for life everlasting: And this Genitive case is Geni­tivus Effecti.

V. 19. For as by one mans disobedience many were made sinners, so by the obedience of one, shall many be made righteous] He gives a reason here, why he said, in the former verse, By the offence of one, and why he said there, By the righteousness of one. He said by the offence of one (that is, by the sin, which was derived by one) because by one mans, to wit, Adams disobedience, many were made sinners: And he said by the righteousness of one, because by the obedience of one, many shall be made righteous.

Note here, that whereas the Apostle said; All and All, ver. 18. and saith Many and Many here, ver. 19. he meaneth in both places, one and the same men and number of men: But why he saith Many here, and not All as he did, ver. 18. you may find a rea­son given, ver. 15.

By one mans disobedience] i. e. By the disobedience of one man, to wit Adam, who disobeyed God, and did eat of the Tree of Knowledge of good and evil, concerning [Page 109] which God said; Thou shall not eat thereof, Gen. 2.17.

Many were made sinners] That is, so ma­ny as were born of Adam by natural genera­tion, were made Sinners, Supple, by the of­fence or sin, viz. Original Sin, which that his disobedience caused in them. And be­cause they were made Sinners; therefore the judgement of God, came upon them to condemnation, ver. 18.

By the obedience of one] This one, is Christ Jesus, and this his obedience is that which we read Philip. 2.8. whereby he was obedient unto death, even the death of the Cross.

Shall many be made righteous] i. e. Shall many be justified

The Greek is [...], which is asmuch as [...], that is, shall be justified; So also is the word [...] taken Chap. 2.13.

The righteousness here spoken of, is that Righteousness which is called also justifica­tion, and which consists in the pardon of or absolution from Sins, and it is the effect of the obedience of that One, that is, of Christ Jesus.

This righteousness did Jesus Christ pur­chase for us by this his obedience, and conferreth on all them which believe in him.

By the disobedience therefore of Adam were many made Sinners, in that by his disobedience the offence, that is. Original Sin came upon them: And by the obedience of Christ were many made righteous, in that by his obedience; they attained to that righ­teousness or justification by which they are freed, acquitted and absolved from all, both Original and Actual Sins.

Ver. 20. Moreover the Law entred that the offence might abound] i. e. Moreover, when the Law entred, the offence did a­bound.

Note, that the particle, that, is a sign here not of the intent, but of the event, so that the sence of this place is this, q. d. The Law which forbiddeth Sin entred into the world (in the middle time between Adam and Christ) yet the event or issue of that, was only this, That Sin did abound.

He speaks here of the Law which was gi­ven by Moses, and prevents an objection; for whereas it was tacitly objected between the 12 and 13 verses; That Sin was not in the world before the Law; which objection the Apostle answered in the 13 and 14 verses; It might be thus objected upon the Apostles answer: But if we grant Sin to have been in the world before the Law, yet surely when the Law came Sin was then no more in the world; for the Law is a perfect remedy against Sin; To this the Apostle here answereth, that though the Law en­tred, yet when it had entred, it was so far from being a remedy against Sin as that Sin did abound and became more abundant by the Law, than it was before.

I have said that these words are an answer to a tacit objection springing from the Apo­stles answer to a former objection, supposed to arise between the 12 and 13 verses.

But some make them an answer to an ob­jection, supposed to arise out of the last words of the 19 verse, viz. By the obedience of one man many were made righteous. For a man may object from those words and say; But why dost thou (Paul) say, that by the obedience of One shall many be made righte­ous, that is, many shall be justified: For there is no need of the obedience of another that any should be made righteous, or, that any should be justified, since the Law was given; for the Law is enough to make men righteous, and is sufficient it self to preserve them from Sin. To this the Apostle answer­eth q. d. The Law is so far from making men righteous and from preserving them from Sin, as that the Law since it entred, hath been an occasion, that Sin hath much more abounded, than it did before.

But which way soever of the two we con­ceive this objection to be raised, or whether both ways, it skills not much, the matter tending still to the same purpose.

The Law entred that the offence might a­bound] i. e. The Law entred, that Sin might abound; And therefore did Sin a­bound when the Law entred; Because the Law worketh wrath, for where there is no Law, there is no Transgression as our Apostle speaketh, Chap. 4.15.

By the offence he means Actual Sin or Sins. And that which he calls, [...], the offence; here, he calls [...], Sin in the following words.

But where Sin abounded] i. e. But when sin abounded.

Where, is put here, for, When, an Adverb of place, for an Adverb of time.

That which he calls [...] be­fore, he calls [...] here as was there observed.

Grace did much more abound] By Grace understand here the grace and favour of God, [Page 110] which is said here to abound, by reason of its effects (to wit) Remission of Sins, or Ju­stification, whereby the Sinner which belie­veth is justified from all his sins; or hath all his Sins forgiven him.

By how much the more and greater the Sins of a Sinner are: By so much the greater and more abundant is the grace and favour of him, which forgiveth them: And by how much the greater Sinner a man ac­knowledgeth himself to have been, so much the greater grace and favour and mercy doth he confess, that he hath received, by the re­mission and forgiveness of his sins, as we may learn by the example of the woman which was a Sinner, Luke 7. ver 38, &c. And by the example of the Apostle himself; 1 Tim. 1.12.

He saith of the offence, or of Sin, that it did abound, and of grace, that it did much more abound (Supple than Sin did.) And this he doth, because the grace and mercy of God did prevail above the Sins of men (though they did very much prevail) and was more powerful than they. For the grace and mercy of God did take away the guilt of all sins, in the believer, and therefore was more powerful in him to justifie him, than all his Sins were, to condemn him.

V. 21. That as sin hath reigned unto death] i e. That as Sin hath shewed her power (which was as the power of Queen) over men, by b [...]inging them to death and destru­ction, through her guilt.

Even so might grace reign through Righte­ousness unto eternal life] i. e. Even so might the grace or favour of God towards men, like a Queen, shew her power in them which believe in bringing them through the remissi­on of their Sins, and of the guilt thereof to eternal life.

By Righteousness is here meant Justifica­tion or Remission of sins, See verses 17, and 18.

And grace is said to bring men to eternal life through Righteousness that is by Remis­sion of Sins or Justification: Because, God glo­rifieth none whom he doth not Justifie; And because he doth not only vouchsafe to justi­fie Sinners from their sins, if they believe: But doth also bring them (when he hath Justified them) to life eternal if they persist in their faith.

Note, here that when the Apostle saith, that grace reigneth through righteousness unto everlasting life, his meaning is not, that grace exempteth us so from death, as that we shall never die; but his meaning is, that grace doth confer life so unto us and so exempt us from death as that death shall not always have dominion over us, but shall be destroyed at the last, by the power of Christ, at the Gene­ral Resurrection, when we shall be so raised to life, as that we shall die no more.

Note, that the Apostle useth a Prosopopaeia here, when he saith, that Sin hath reigned, and, that grace reigneth, and speaketh of them as of Queens.

By Jesus Christ our Lord] Supple, who hath merited this for us by his obedience, and will work it for us by his power.

CHAP. VI.

1. WHat shall we say then? shall we continue in sin, that grace may abound.

1. But now, because I said, That when sin abounded, Grace did much more a­bound; Shall we therefore continue in sin, that Grace may abound?

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

2. God forbid, For with what face shall we Christi­ans, which profess our selves to be dead unto sin? Or, how shall we which are dead to sin indeed (as we are, if we answer our profession) live any longer in sin?

3. Know ye not, that so many of us as were baptized into Jesus Christ, were baptized into his death?

3. Know ye not that so many of us as have by ba­ptism entred our selves into the number of Christ Jesus his Disciples, were in our baptism baptized into the likeness of Christs death, and that by being so baptized we did promise and profess that we would die unto sin.

[Page 111] 4. Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Fa­ther, even so we also should walk in newness of life.

4. Now for this end, were we baptized into the likeness of the death of Christ, and did by that pro­fess and promise that we would die unto sin (which was figured to us by the death of Christ,) That we might thereby profess and signifie that like as Christ when he was buried, was raised from the dead by the power of God the Father: even so we also (which was signified by our rising out of the waters, when we were dipped over head and ears) would rise from the death of sin, to a new and more pure kind of life.

5. For if we have been planted together in the likeness of his death: we shall be also in the likeness of his resur­rection:

5. For if we like a grain of Corn that is planted in the earth, have been planted in the waters of B [...]ptism (when we were baptized) as Christ was planted in the earth (when he was buried in the Grave) so, that like as the grain of corn that dies in the ground, we be also dead to sin, (as Christ also was dead to this bodily life:) Then we like corn which springs up out of the ground after it is dead shall rise (as Christ also did out of the grave, and as we our selves did out of the waters of Baptism) and spring up to a new and spiritual life.

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

6. Knowing this, that we died to sin, that sin might be destroyed, so that, that from henceforth we should not serve sin.

7. For he that is dead, is freed from sin.

7. For as a servant, or a slave when he dieth, is freed from the servitude and service of his Master; So that his Master now hath no power over him; Even so he, that is dead to sin, is freed from sin, so that sin hath no power over him to make him her Servant, and to serve her.

8 Now if we be dead with Christ, we believe that we shall also live with him:

8. And now (that we may go on) if we be dead to sin, as Christ was dead to this natural or bodily life; we believe and are perswaded, that we shall not remain in this estate, but that we shall also live the life of righteousness, as He liveth now the life of glory.

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

9. For least any one should think it strange, that Christ which was once dead, should be so revived, and raised up from the dead again, as that he should be still alive; we know, that Christ, being raised from the dead, nor died, nor shall die any more, and that death hath no more dominion over him.

10. For in that he died he died unto sin once: but in that he liveth, he liveth unto God.

10. For in that he died, he died but once, and that for this end, that he might take away sin: But that he is revived and liveth, he liveth, and shall live for ever, for this end that God may be honoured, and glorified, by that his life.

11. Likewise reckon ye also your selves to be dead indeed unto sin; but alive unto God, through Jesus Christ our Lord.

11. Now then that Christ, whom ye ought to imitate, is alive, who was once dead; reckon ye your selves to be dead indeed unto sin: But alive unto God through Jesus Christ our Lord.

12. Let not sin reign therefore in your mortall body, that ye should obey it in the lusts thereof,

12. Let not sin reign there­fore in your mortal bodies that ye should obey her in her lust and temptations, Though she stirs up lusts and Temptations in you.

13. Neither yield ye your members, as instruments of unrighteous­ness unto sin: but yield your selves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God.

13. Neither yield ye your members unto sin, as Instru­ments, for her to work un­righteousness by them: But yield ye yourselves unto God (as it becometh and behoveth those to do, which are raised from the death of sin) and yield ye your members unto him, to be Instruments, by which he may work righteousness in you.

[Page 112] 14. For sin shall not have dominon over you: for ye are not under the law, but under grace.

14. For let no faint hear­ted Christian say, nay, but I cannot but obey sin, when she stirs up her lusts in me, and tempteth me to naughtiness; for sin shall not have dominion over you (as she hath had heretofore) to make you do what she pleaseth; for ye are now not under the Law (which commanded you to do that which is good, and forbad you to do that which is evil; but gave you little or no power to­wards the doing of them) But ye are under the Gospel, the Gospel of Grace, which as it commands that which is good, and forbids that which is evil, so it gives power to perform, that which she commands, for the Gospel is the power of God to salvation.

15. What then? shall we sin because we are not under the law, but under grace? God forbid.

15. But now because the Law, as she commands (but gives little or no power to ful­fill her commands) So she is severe in punishing every the least transgression, which is committed against her precepts: And because the Gospel as it commands, and giveth power to fulfil her commands: so is it ready to pardon sin and iniquities: Some when they hear me say, that ye are not under the Law, but under grace, are ready to take from hence encouragement and liberty to sin; But what if I said, ye are not under the Law, but under Grace, shall we therefore take liberty to sin? God forbid.

16. Know ye not, that to whom ye yield your selves servants to obey, his servants ye are to whom ye obey: whether of sin unto death, or of obedience unto righteousness?

16. Know ye not that to whom ye yield yourselves ser­vants to obey, his Servants ye are to whom ye obey, whe­ther ye yield your selves servants to sin to obey her, and so become the Servants of sin, which brings men unto death; or whether ye yield your selves unto the Gospel (which is the doctrine of obedience) to obey her and so become the Servants of the Gospel) which brings to righteousness or justification.

17. But God be thanked that ye were the servants of sin: but ye have obeyed from the heart that form of doctrine, which was deliver­ed to you.

17. But God be thanked, that though ye were some­times the servants of sin; yet ye have now obeyed the Go­spel, that form of doctrine which was delivered to you.

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

18. Being therefore made free from sin, and her service, ye are become the servants of the Gospel, which teacheth and commandeth righteousness.

19. I speak after the manner of men, because of the infirmity of your flesh: for as ye have yielded your members servants to unclean­ness and to iniquity, unto iniquity: even so now yield your members servants to righteousness unto holiness.

19. (I speak (in speaking as I do of sin and of the Go­spel, under Metaphors, taken and used amongst vulgar men) as a vulgar man, which is not acquainted with divine matters; and that, because of the weakness of your understanding; being ye are not yet able to apprehend and bear the high and deep things of God.) Wherefore as while ye were the servants of sin, ye yielded your members to sin, as servants, to work her work, to wit, iniquity; Even so now, be­ing that ye are the servants of the Gospel, which teacheth righteousness; yield ye your members as servants to the Gospel, to do her work, to wit, holiness.

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

20. For when ye were ser­vants to sin, ye were as men free from the Gospel, which teacheth and commandeth righteousness; and so carried your selves, and did no work at all for her: As therefore when ye were the servants of sin, ye were as men free from the Gospel, and so carried your selves, and did no work for her; So being that ye are now the servants of the Gospel; be ye as men free from sin, and so carry your selves, and do no work for her.

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

21. But what fruit had ye then, when ye were the ser­vants of sin, in those things whereof ye are now ashamed? for the end of those things which ye did, while ye were servants to sin, is ever­lasting death.

22. But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life.

22. But now being that ye are made free from sin, and become the servants of the Gospel, and so by consequence, the Saints of God, who is the Author of the Gospel, ye have your fruit, even holiness, and the end of your doings, will be everlasting life.

[Page 113] 23. For the wages of sin is death: but the gift of God is eternal life, through Jesus Christ our Lord.

23. For the wages which sin giveth to her servants, which do her work, is everlasting death; but the gift which God bestoweth upon his servants, which do his work, is eternal life, which he be­stoweth upon them, for Jesus Christ our Lords sake.

CHAP. VI.

Ver. 1. What shall we say then?] In the twentieth verse of the former chapter, the Apostle said, that where sin abounded, grace did much more abound: Lest any therefore should think, that he might continue in sin, for this end, that grace might abound; And because Christians were defamed with the tenancy of such an opinion, as appeareth Chap. 3. v. 8. The Apostle sheweth here the detestation even of such a thought, as this is, that Christians might continue in Sin, that the grace of God might abound; and that it is against the very Profession of Christia­nity

Shall we continue in Sin, &c.] i e. Shall we continue in our old course of sinning, by adding Sin to Sin.

Note, that the Apostle speaks here of such who had lived in Sin before their conversion to Christianity.

That grace may abound] That is, that the grace and favour of God may abound in pardoning our Sins, or that God may have the more abundant occasion, to shew his grace and favour to sinners.

Ver. 2. God forbid] These words are words of abhorring and detesting, as Chap. 3.4.6.31.

How shall we that are dead unto Sin, live any longer therein?] The Apostle calls those dead to Sin, which are dead in respect of Sin: That is, which have renounced, and cast off the Service of sin, and the obedience, which they were wont to yield to her; and as the dead have no commerce with the living, have no commerce with Sin, as they were wont to have. Or rather, as Servants, which are now dead are freed from their Masters by death; so that their Masters have no com­mand over them, neither do they serve them: So are they; which are dead to Sin, so freed from sin, as that she hath no power to com­mand them, nor do they obey, or serve her.

All which profess Christianity are dead to Sin by profession and by promise, for in their very entrance and admission into the Church of Christ, they promise and profess that they will renounce sin with her lusts. And they which are Christians as well in truth as in profession are dead to sin, not in promise and profession only: But in truth and reality too; for they are so mortified to sin, as that they obey her not, neither have they their wont­ed commerce with her.

If therefore we be dead to sin, if it be but by promise and profession only, how can we with any face live any longer to sin? or in the obedience and service of sin? But if we are dead to sin, not only in promise and pro­fession, but also in truth and in reality too; how can we possibly live to sin, or in the service and obedience of sin, while we are dead to her?

Thus are Christians, two manner of ways said to be dead to sin; First by promise and profession: Secondly, in truth and in reality. And being any of these wayes dead to sin, they cannot live any longer therein, For if they be dead to sin, but in promise and pro­fession only, they cannot (to wit) with any face live to sin. For who can (with any face) live to that which he hath promised, and professed he hath nothing to do with, and which he hath renounced. And if they be dead to sin, not in promise and profession only, but in truth and reality also: How can they possibly live to sin? For it implieth a con­tradiction, to be truly and really dead, and yet to live to the same thing, to wit, at the same time.

When therefore Christians may be said to be dead to sin, these two manner of wayes, I conceive that the Apostle argues here, in this part of the Chapter, from both these wayes, that is, from the promise and profes­sion, which they make in their entrance, and admission into the Church of Christ, that they renounce sin, and will die unto it, (which he prosecutes in the third and fourth verses,) And from that, that (if they be true Christians) they are dead to sin in truth and reality, (which he prosecutes in the verses following.)

We that are dead to sin] We may take notice here of the difference of these two Phrases (to wit) to be dead to sin, which is [Page 114] the Phrase the Apostle here useth: And to be dead in sin, which is a Phrase the Apostle u­seth, Eph. 2. ver. 1.5 &c. he is said to be dead to sin, which obeyeth not sin, nor followeth the lusts thereof. He is said to be dead in sin, which is so under sins dominion, as that he can get no more out of it, in a manner, than a dead man can get out of the Grave.

Therein] The Greek is [...], which may be rendred Thereto.

Ver. 3. Know ye not, that as many of us as are baptised into Christ Jesus, are baptis­ed into his death?] i. e. Know ye not, that so many of us as by baptism have entred our selves into the number of Christ Jesus his dis­ciples, and have by the Susception of baptism obliged our selves to follow him, and his do­ctrine: that we, I say, did by that our bap­tism, and the susception thereof, and the ceremonies therein used, profess and promise that we would renounce sin; and die to her (which death was typified, as it were and figured in the death of Christ, and the death of Christ figured in our baptism) that is (in plainer and sh [...]rter terms) have not as many of us, as have been baptized, profes­sed, and promised by, or, in our baptism, that we would renounce sin and die, or be­come dead unto her? As Christ once died to this naturall life?

Note, that whereas the Apostle said, ver. 2. How shall we that are dead to sin, live any longer therein? he doth here illustrate, and shew the truth of that his saying: First, by shewing that we Christians are dead to sin, in promise and profession at the least. And this he doth in this verse. And Secondly, by shewing, that we are therefore dead to sin (not that we should live again to her, but) that we should live a new life, to wit, a life to righteousness, and this he doth in the next verse.

As were baptized into Jesus Christ] To be baptized into Jesus Christ, is by the susception of Baptisme, or by the promise therein made to subject ourselves to Christ, and to acknow­ledge him to be our Master, whom we will readily follow, and whose Gospel and Doctrine we will readily embrace, and whose commands we will receive and keep without dispute, See Acts 19.5. 1 Cor. 1.14.

The Baptism by which we are baptized into Jesus Christ is not different from that Baptism by which we are baptized, in the Name of the Father, and of the Son, and of the Holy Ghost: yea, we are baptized into Jesus Christ by be­ing baptized in the Name of the Father, and of the Son, and of the Holy Ghost, and while we subject ourselvs to them, we subject our­selves to Jesus Christ, for they are all one their commands one, their doctrine one.

Were baptized into his death] i. e. Were baptized into the similitude and likeness of his death (for so the Apostle seems to ex­plicate and express himself, ver 5.) And by consequence into a death to Sin, which was typified, both by the ceremony of being dip­ped over head and ears in baptisme, as also by Christs Death.

They were baptized into the similitude of Christs death, which were dipp [...]d over head and ears in the waters at their Baptism: for by being dipped over head and ears in the waters at their Baptisme: they were as it were buried in the waters; which burial re­presented the burial of Christ in the bowels of the earth, and by consequence Ch [...]sts death.

This burial in the waters at their Baptism as it did figure and represent Christs death; So it did figure and represent the death of those which were baptized, unto Sin, which the Apostle here intimates, and we are to take notice of: And as it did figure and repre­sent the death of those, which were baptized unto sin; so it was a kind of profession, that they did renounce sin, and would dy there­unto.

Where note, that at this Baptism, the party to be baptized did by word of mouth promise and profess that he would renounce sin. And what he did promise and profess by word of mouth, he did promise and profess by the ceremonies, to which he submitted himself in baptism: For whether he were sprinkled with water, or whether he were dipped over head and ears, he did by those ceremonies and either of them promise [...]nd profess, that he had, or would renounce sin, and have nothing to do with the foul pollu­tions of her unclean motions and lusts: For by being sprinkled with water, he shewed that, he had or would cleanse himself and as it were wash himself from sin: And by being dipped over head and ears, and so by being as it were buried in the water, he shewed, that he would die, or was dead to sin, for none but dead men use to be buried.

Into his death] i. e. Into the similitude or likeness of the death of Christ, which death of Christ was a figure or representation of our death to sin. And by being baptized into that, we, did profess, that we would renounce sin, and die to her.

Note, therefore that the death of Christ was not only a cause of our death unto sin: [Page 115] But was also a figure and certain Typical re­presentation thereof: For it signified or figured our death to sin: And did Typically and Figuratively teach, us what we should do, that is, that we should die to sin as Christ died, to this mortall life. And this is evident by certain passages of the former part of this Chapter.

And not only the death of Christ, but his Resurrection and his Ascention into heaven, did figure and typically set forth, what we should do, who have been baptized into Christ: For as Christ was raised from the dead so should we rise to a new life, ver. 3. And as Christ is ascended into heaven, so should we have our conversation in heaven, and place our affections there, Coloss. 3. ver. 1, 2, 3, &c.

Ver. 4. Therefore are we buried with him by Baptism unto death, that like as Christ was raised from the dead, &c] I take this Con­junction, Therefore, to be here in this place, not as a note of Illation, inferring any thing from what went before: But as a note of demonstration, shewing or pointing, at the end of that which was there said, and is here repeated or assumed, to shew that end, q. d. Now for this end or for this cause were we baptized into the death, that is into the simi­litude of the death of Christ, and so by con­sequence into the death of sin, to profess and signifie that as Christ was raised from the dead, we also should walk in newness of life.

We are buried with him by baptism into death] This is that which he said ver. 3. We were baptized into his death. Which words he repeateth or assumeth again here to set forth the end thereof.

But note, that whereas he said onely, We were baptized into his death in the third verse, here he saith, We are (or were ra­ther) buried with him by Baptism to death, where he expresseth our being baptized with the Ceremony which was then used in ba­ptism, which was such as that the parties baptized were dipped over head and ears and so buried as it were in the water as Christ was buried in the bowels of the earth. So that these words We are (or were buried with him by baptism into death) do speak ex­plicitely and at large, what he said in fewer words when he said, We were baptized into his death. And what he said implicitely and in fewer words when he said, (We were ba­ptized into his death) He saith more expli­citely and at large, when he saith, We are buried with him by baptism into death.

We are buried with him by Baptism into death] i. e. We are or were baptized, into the similitude of Christs death.

Buried with him by Baptism] i. e. Buried in the waters by being dipped over head and ears therein at our baptism, as he was buried in the bowels of the earth: and so by con­sequence baptized into the similitude of the death of Christ, and representing his death, at or in our baptism.

The Apostle (as I said) expresseth here being baptized, by being buried by baptism which was a Ceremony used in those days in baptism. For whereas we sprinkle or pour water upon those which we baptize, they of old dipped them over head and ears, and so buried them as it were in the waters, whom they baptized.

And the Apostle may seem thus to ex­press their being baptized, and to make men­tion of this Ceremony here, because it did more plainly represent the burial, of Christ (to which this Ceremony doth allude) and by consequence the death of Christ to the na­tural life which he lived before his Passion; and so by consequence our death to sin, which they which were baptized did profess by submitting themselves to that Ceremony, and suffering themselves to be dipped over head and ears in the waters, at their ba­ptism.

Note, here that those which the Apostle here speaks of, were men of ripe years and understanding; and such, when they were baptized, were wont, for the most part, to be dipped over head and ears and buried as it were in the waters, when they were ba­ptized.

But this dipping over head and ears, and burying as it were in the waters, was not essential to baptism. For the use of water in baptism, is and was to signifie outwardly, the inward cleansing of the soul from sin, which water doth aswell by sprinkling, as it doth by our being dipped and overwhelmed therein.

And it is more than probable, that though they of the primitive times used to dip over head and ears in baptism, yet they used sprinkling also (especially when the parties to be baptized were either Infants or sick or weak of body) For whereas we read, Act. 2.41. that in one day (and that not an whole day neither) three thousand souls were baptized by the Apostles, and that at Jeru­salem, where there was no great Rivers, fit [Page 116] for such baptism or dipping: It is not like­ly that they did it, or could do it, by dipping them every one, whom they did baptize, over head and ears, and burying them, as it were in the waters, in so short a time; but that they did it by sprinkling or pouring wa­ter upon them. And in the time of Cyprian Bishop of Carthage (who was promoted to that his Bishoprick Anno 250) that sprink­ling was used as well as dipping in baptism, and that not as a new thing, will ap­pear, by his 76. Epistle, the ninth Paragraph, which beginneth Quaesisti, &c.

That the Ceremony of dipping or burying, as it were, in Baptisme, was of ancient use and long continuance in the Church of Christ, cannot be denyed, though now the pouring on of water, or sprinkling, is in a manner al­together used: But when dipping and burying, as it were in the water, was so fre­quently used, they which were baptized, were for the most part men of stronger years converted from other Religions to Christia­nity, But when Christianity had extended it self almost to all parts of the known earth; and few men of years were now bap­tized (who could better endure dipping, than Children and Infants could.) And when most, that were now to be baptized, were Infants, to whose tender bodies dip­ping might be offensive for their health; pou­ring on of water, or sprinkling came to be in a manner altogether used in the place of dipping.

With him] i. e. Like unto him, or like as he was buried.

Note that the preposition With is to be taken here, for a note of similitude, and is as much as to say, Like as, and so it is to be ta­ken, ver. 5, 6, 8.

Into death] This is that which he said, ver. 3. Into his death, the exposition of which words, see there.

That like as Christ was raised from the dead, &c.] i. e. To signifie and profess thereby, that like as Christ, when he was dead, was raised from the dead by the glory of the father, even so we also shall or should rise again to a new life, and walk therein.

By the glory of the Father] i. e. By the glorious power of God the Father.

The power of God is called a glorious pow­er, Coloss. 1.11. And it is glorified and of­ten commended for raising up Jesus from the dead, as Ephes. 1. v. 19, 20, &c.

We may take the glory of the Father also by a Metonymy, for the Father himself, who is glorious.

Even so we also should walk in newness of life] Even so we also should or would, rise from the death of sin, to a new life, and live therein, and if we do so, we can no longer live, either in, or to sin.

There is an Hebraism in these words (viz) Newness of life, which are put for a new life, or a new kind of life.

That he cals newness of life, or a new life, or a new kind of life here, which consisteth in other gates manners, than they formerly used, while they were yet unregenerate, and without Christ.

Note, that this word walk, is frequently in Scripture taken, as a word of morality, by which is Metaphorically signified, the life and conversation of a Man, and his man­ner of living; who practiseth, or exerciseth act after act, or deed after deed: taking thereby as it were step after step, one step after another. And it is a word of an indifferent significati­on, taken sometimes in a good sence, as here, sometimes in a bad, as John 12.35. &c.

Because we should not only rise to a new life, but also continue therein, the Apostle had rather say, even so we also should walk in newness of life; than, even so also we should rise to a new life; For walking presupposeth rising, but rising doth not inferre walk­ing.

Ver. 5. For if we have been planted toge­ther in the likeness of his death, we shall be al­so in the likeness of his Resurrection] The A­postle prevents or answers a tac [...]te Objection here. For whereas he said, ver. 4 There­fore we are buried with him by Baptism into death, that like as Christ was raised from the dead, to the glory of the Father; even so we al­so should walk in newness of life. A man may object and say, whereas thou sayest (Paul) That we are buried with him by baptism into death, that like as Christ was raised from the dead, even so we also should walk in newness of life, thou inferrest more from the premises, than the premises will allow thee, for though thou maist infer from these premises, viz. we are buried with him by baptism into death, that we are therefore so buried that we may not live unto sin; yet thou canst not infer from thence, that we are therefore buried with him in baptism into death, that like as Christ was raised from the dead by the glory of the Father, even so we also should walk in new­ness of life. To this objection, I say, the Apostle here answers, or this objection the Apostle here prevents: saying, for if we are planted to­gether [Page 117] in the likeness of his death, we shall be also in the likeness of his resurrection: q. d. For I may infer from those words (viz.) We are buried with him by baptism into death, that like as Christ was raised from the dead by the glory of the Father, we should also walk in newness of life; as well as that, That we should not live unto sin. For one of those do infer the other, so that if we shall not live unto sin, we shall live unto newness of life.

If we have been planted together with him in the likeness of his death, &c.] q. d. If we have been planted in the waters of baptism, like as Christ was planted in the earth (at his burial) so that we be thereby truly and actually dead to sin, as Christ was dead to this natural life: We shall truly, actually, and undoubtedly spring up to a new life, as Christ did at his resurrection, to a life of glo­ry.

Observe that the word [...] him, or with him, that is, with Christ, is to be here un­derstood, which is expressed both in the Syri­ac and Arabique Translations.

Observe also, that what the Apostle meant by being buried, ver. 4. He meaneth by be­ing Planted here, But changeth the word bu­ried, into a more emphatical word planted the more to set out the efficacy of baptism, which here he speaks of. And in both these words he alludes to the burial of Christ, when he was laid in the Sepulchre.

As Christ therefore, when he was laid in the Sepulchre, under the ground, was said to be buried, so were they said to be buried, who were in baptism so dipped, as that they were under the waters.

But because Christ was not to continue under the earth, when he was buried: Christ may better be said to be planted in the earth, than buried: For things which are buried in the earth, may never rise up again: But things which are planted or sown in the earth, do naturally rise and spring up a­gain after their Plantation. And for this reason doth Saint Paul liken the bodies of men (which are to have a resurrection) when they are buried, to grain which is sown or planted in the earth, which is not quickned except it die, 1 Cor. 5.36. And for this rea­son doth our Saviour himself (in allusion to his death, and burial, and rising again) liken himself to a Corn of wheat which falleth into the ground and dieth, John 12.24.

As Christ therefore when he was laid in­to the ground being he was to rise again, might better be said to be planted, than to be buried. So they which were baptised, being that they were dipped into the waters, and therewith covered, but not there to lie, but to be lifted out, or rise out of the waters a­gain, with which they were covered, may be said to be Sown or Planted in those wa­ters, better than buried. Especially when they are so dipped, or covered with the wa­ters of baptism, as that by the Grace of God (the inward operation of his Spirit, going along with the outward work of the Sacra­ment) they are therein mortified to sin. For such as are mortified in baptism to sin, will rise from the death of sin, or from sin to which they are dead, to a new life, viz. a life of righteousness: As they rise out of the waters again, in which they are, as it were, buried or planted, which are baptised. And as Christ rose out of the earth, in which he was planted or buried.

Together] Supple, with him, that is, like to him, that is, like to Christ.

Note, that the Preposition [...], with, is here a note of Similitude, as I said be­fore.

In the likeness of his death] That is, so that we die, as he died, we to sin, as he to this natural life.

As the Grain which is sowed or planted in the earth, is not quickned except it dieth, 1 Cor. 15.36. So they which are planted in the waters of baptism, do not rise or spring up to a new life, or life of righteousness, ex­cept they first die to sin: But if they first dy to sin: then they do undoubtedly rise and spring up to a new life, or life of righteousness; as the corn or grain riseth, sprouteth and spring­eth up, and as they which are buried in the waters, rise out of them again.

We shall be also in the likeness of his resur­rection] The words with their Supplement (for they are defective) had been better rendred thus, We truly shall also spring up together with him in the likeness of his resur­rection. The sence of which words is this, We truly shall also spring up as he did; we to a new life of righteousness, as he sprang up to a life of glory, and so be like to him in his resurrection.

Note therefore, that the first words of this verse in the Original are these, [...], Supple, [...]. The latter words (which are the words we have now in hand) are these, [...], which words are defective, and must be made up [Page 118] out of the first words thus, [...].

The whole verse supplied and made up, runs thus, [...]] Which we interpret thus. For if we have been planted together with him, in the likeness, or to the likeness of his death, truly we shall also spring up with him, in the like­ness, or to the likeness of his resurrection.

Where note, that the word [...], is twice here used; but in different significati­ons, for in the first place, it signifieth plant­ed with: In the second place, it signifieth, springing up with.

Of the signification of the word, as it is used in the first place, I presume there will be no doubt. But some perhaps may doubt of the signification, which is given to it in the second place.

Know therefore that [...] signifieth as well to spring up with, as to be planted with, for Saint Luke useth the participle [...] in this sence Luke 8.7. where we read [...]. That is, And other fell among thorns, and (the thorns) springing up with it, choked it.

But some may Object and say, that [...] is a word of a Passive form, but I have given it a Neuter or Middle signification.

I answer, such words, though they are of a Passive form, yet may they be of a Neuter and Middle signification, as [...], Chap. 2. ver. 5. and the Participle [...] Luke 8.7. is of a Passive form, but not of a Passive, but Middle significa­tion.

Note, that in these words, We shall be also in the likeness of his resurrection, there is a tacite allusion, to the lifting up or rising up of those out of the waters, which were dipped over head and ears, and so buried, as it were, or (as he here sayes) planted therein, at their baptism; by which as Christs rising from the dead was figured; so our rising from the death of sin, to a new course of life, was represented and pro­fessed

Ver 6. Knowing that our old man is cru­cified with him] The Apostle prevents an Objection here; for whereas he said verse 5. That if we be planted together with Christ in the likeness of his death, we shall spring up with him in the likeness of his resurrection. A man might object and say, Paul, thou speakest here thou knowest not what, for do you know what you say, when you say, that If ye be planted with Christ in the likeness of his d [...]ath, ye shall spring up with him in the likeness of his resurrection? This Objection I say, the Apostle here prevents, when he saith, Knowing that our old man is crucified with him, that the body of sin might be destroy­ed, &c. q d. And when I say, If we are planted together with him in the likeness of his death, we shall be also in the likeness of his resurrection; I know well enough what I say, for I know that our old man is crucified with him, that the body of sin might be de­stroyed, &c.

Knowing this, that our old man is cruci­fied] i. e. Knowing this, that our former kind of life is mortified, or left.

Or rather, Knowing that our old nature, or custom of living is abolished.

He spoke of this, which he calls here Our old man, as of a Person, by a Prosopo­poeia.

If we should look to the order or series of speech, the Apostles speech is somewhat in­congruous, for he should rather have said here, We are crucified to the old man, than have said, Our old man is crucified. For he said verse 5. If we have been planted together in the likeness of his death. And in the seventh verse he saith: He that is dead is freed from sin. And verse 8. If we be dead with Christ, &c. to which these words should be con­form

But as I have observed, the Apostle looks more to the sence, than to the form or manner of his speech, as he doth Chap. 7.4. and in many other places. For which reason, it may be it is, that he saith of himself, Though I be rude in speech, yet not in knowledg, 2 Cor. 11.6.

Our old man is crucified] He alludes here to the death by which Christ dyed, and therefore saith is crucified, whereas other­wise, he would have said is mortified, or the like.

It is by Baptism, that our old man is said here to be crucified, or mortified, which is when the party Baptized is so disposed as he ought to be, and when God accompa­ni th the outward work of baptism, with the inward opperation of his Spirit and grace.

With him] i. e. With Christ, that is, like as Christ was crucified.

The preposition with, is used here also, as a Note of Similitude.

That the body of sin might be destroyed] By the Body of sin may be meant those many sins, in which unregenerate men were wont to live, before their Regeneration by Baptism, as covetousness, drunkenness, fornication, &c. which he may call a Body, as a Flock, a People, a City, an Army, a Legion is called a Body of which body, every particular sin is a member, See Coloss. 3.5.

That henceforth we should not serve sin] i. e. That we should from this time forward serve sin no more, nor be any more at sins beck or command: or that Sin should not any more have such power over us, as to make us her slaves and Servants to do, what she would have us to do, as she had be­fore.

He speaks of sin, here as of a Queen, La­dy, or Mistress.

He is said to serve sin, which obeys the motions and lusts of sin, which are as it were her commands; that is, who when sin stir­reth up any motion in him to evill, presently gives his ascent to it, and puts it in executi­on.

Ver. 7. For he that is dead is freed from sin] For he that is dead to sin is, freed from her, so that she hath no power over him.

He speaks not here of a natural death, but (as he did before) of a morall or spirituall death, to wit, a death to sin.

And when he saith, that he that is dead is freed from sin, he alludes to a Servant, or a Slave, which by his death is freed from the Law or bonds of his Master, so that his Ma­ster hath now no power over him: For such is the condition of the dead, as that they are civily subject to no humane power at all.

Note here, that for a man to be dead to sin is the same in the Apostles phrase, as for sin, or the old man to be crucified in him. And the Apostle useth them promiscuously.

He proveth here that the Old man is cru­cified in us, that we should not serve sin, and he proves it by an Allegoricall argument drawn from the Servants of Men, who are freed by death from their Masters Service. And from that, that they which are free from the Service of men, do not, as though they were their Servants, still yield them any fur­ther Service.

Ver. 8. Now if we be dead with Christ, we believe, that we shall also live with him] I said ver. 6. that the Apostle prevented an Ob­jection there, and so he undertook to de­clare, that he knew well enough what he said, when he said, If we have been planted together with him in the likeness of his death, we shall also in the likeness of his Resurrection, ver. 5.

But hitherto he hath declared only, that he knew, that they which were Planted to­gether with Christ in the likeness of his death, that is, that they which were crucified, or dead to sin with Christ, were therefore so plan­ted or so dead, that they should serve sin no more. He hath not as yet declared, that he knew, that they which were so planted, and so dead should rise or spring up to a new life: for it is not enough to shew, that a man doth good, to shew, that he abstains from evil.

I said moreover that the Apostle spoke somewhat incongruously (if we did look not to the sence) but to the manner of his Speaking) in the sixt verse. Therefore the Apostle doth here correct, as it were what he said there, when he saith, But if we be dead with Christ, we believe that we shall also live with him. And also makes that out to the ful which he undertook.

[...], &c. But if we be dead with Christ we believe, that we shall also live with him] q. d. But (that I may correct my speech and speak more congruously, and bring up that to the full, which I under­took) If we be dead with Christ, we believe that we shall also live with him.

If we be dead with Christ] i. e. If we be dead to sin, as Christ was dead to this na­tural life.

The preposition With, is a note of simili­tude here also.

We believe that we shall also live with him] i. e. We believe or are perswaded, that we shall also live the life of grace to God, or to Righteousness, as Christ now liveth a life of Glory, to the glory of God.

With him] i. e. As he doth.

Ver. 9. Knowing this that Christ being rais­ed from the dead, &c.] Whereas the Apostle said in the former verse, If we be dead with Christ, we believe that we shall also live with him, that is, that we shall live the life of grace, and of righteousness, as he liveth the life of Glory.

Some man may say, but how canst thou, say, Paul, that we shall live with Christ? For art thou sure that Christ is now alive? That thou canst not be, for though Christ was raised from the dead, yet he may be now dead again, for many which were raised from the dead dyed, again, after they were raised.

This doubt or this objection the Apostle [Page 120] here prevents, saying, Knowing this, that Christ being raised from the dead dieth no more, &c. q d. I say we shall also live with him, for we know this, that Christ is now alive: For Christ being raised from the dead, dieth no more, death hath no more dominion over him.

Knowing this, that Christ being raised from; &c.] This he might know, being in­formed thereof by the Spirit of God, which knoweth all things, and cannot lie; but Christ appeared to Paul alive, after a glo­rious manner, 1 Cor. 15 8. By which he might certainly know, that Christ was now living.

Death hath no more dominion over him] i. e. Death neither hath, nor shall have any more dominion over him. A Syllepsis as before.

He speaks of death, as of a Person, by a Prosopopoeia.

Death had dominion over Christ after a certain manner, when it severed his Soul from his Body upon the Cross, and brought him down to the grave: But Christ soon cast off this dominion of death, and hath so far conquered death, as that death shall never have any power of him again: Nay, death never had had any dominion over him at all, had not he himself willingly (for mans redemption) submitted himself there­to.

V. 10. He died unto sin] i. e. He died to, or for this end, that he migh abolish and destroy sin in us.

The word Sin, is of the Dative Case, and therefore, to die to sin, is as much as, Mori propter peccatum, vel ad peccatum in nobis mortificandum & abolendum: i. e. To die for sin, or to die, that he might mortifie and abolish sin in us. For this efficacy, or vertue hath Lamed with a Dative Case with the Hebrews, whose Idiotismes Paul often useth.

Note, that Christ and we are both said to die to sin, but not both after one and the same manner; for we are said to die to sin, because we cease to yield to the motions of sin which are in us; and after this manner Christ is not said to die to sin, for there is no sin in Christ, nor did he ever yield to any such motions, thereby to be said to have ceas­ed from yielding to the motions of sin; but Christ is said to die to sin, because he died to put away sin, and abolish that sin which is in us, and after this manner we cannot be said to die to sin, for none can put away sin, or abolish sin by his death, but he that is both without sin himself, and is a Person in­finite.

Once] i. e. Once and but once. For such was the worth and value of Christs death, as that he needed not to die more than once for the abolishing of sin, Heb. 9. ver. 25, 26.

But in that he liveth] i. e. But in that he is raised again from death to life.

He liveth unto God] i. e. He liveth, and that an immortal life, to the glory of God, who hath exalted him to that life, and is thereby glorified, in that he hath so exalted him.

He liveth] i. e. He liveth an immortal life. Synechdoche Integri.

Ʋnto God] i. e. Unto Gods glory.

Ver. 11. Likewise reckon ye also your selves to be dead indeed unto sin] q. d. Being there­fore ye hear that Christ was dead, but is raised from the dead, and being raised li­veth, and shall live for ever: And being that Christ by his death, and resurrection, and life, is a Type, and Figure, to teach us what we should do, and should be. Now as Christ was dead, but was raised again, and liveth a life immortal: So likewise reckon ye your selves, to be dead indeed unto sin, but yet alive unto God, through Jesus Christ our Lord, and so alive, as al­ways to continue in that life.

To be dead indeed unto sin] What it is to be dead unto sin, See verse 2.

Alive unto God] To live, or to be alive unto God, is so to live, as that we please God, and observe and do his will.

Through Jesus Christ our Lord] This he saith, because it is by the merits of Jesus Christ, and his efficacy, that we are brought from the death of sin, to the life of God.

The Apostle, as you see, makes an exhor­tatory conclusion here, by which, he applieth to his present purpose, what he said of the death and life of Christ.

Ver. 12. Let not sin reign therefore in your mortall Body] He speaks of sin here, as of a Mistress, a Lady, or Queen by a Prosopopoeia.

Sin is then said to reign in us, when she stirs up naughty motions in us, sutable to our own corruptness, and we follow them, and obey them as commands, by consenting to them and putting them in execution.

This corollary or conclusion, which the Apostle here useth may be gathered, either in particular from the foregoing verse, or in general from what he hath said from the third verse, hitherto.

In your m [...]rtal Body] i. e. The Body is to be taken here by a Synechdoche, for the whole man, for sin where she reigneth, reigneth not only in the body, but also in the soul, and her works are not wrought only in the body, but also in the powers and facul [...]ies of the soul, for her works are not only Adultery, Fornica­tion, Ʋncleanness, Lasciviousness, and the like, but also Emulation, Wrath, Strife Seditions, Heresies, Gal. 5. ver. 19 20.

The sence therefore of these words, Let not sin reign in your mortal body, is this, Let not sin reign in you, while you are in this mor­tal life.

He saith, Let not sin reign in your body, (using a Synechdoche here) because the effects of sin are most seen in the body, and he adds the Epithite Mortal, to admonish us, of the evil which sin brings; for it was sin which made our bod [...]es mortal, and subject to death, which had it not been for sin, had not died. As also to put us in mind of our mortality here, that we might not defer the seeking of that immortality, which shall be hereafter; as also to put us upon the watch, because lust (which War against the soul) are prone to rise in our bodies, while we are here in this mortal life, clothed with these mortal bodies of ours.

That ye should obey it, in the lusts thereof] i. e. Note that the word Thereof, is to be referred, not to the word sin, but to the word body, as will easily appear by the Greek, where the word Sin, and the word Body are of divers Genders; Sin of the Foeminine, and Body of the Neuter.

The same lusts are called the lusts of sin, and the lusts of the body. And they are call­ed the lusts of sin, because sin stirs them up, or because they proceed from sin, as from the first mover: And the lusts of the body, because they are stirred up and receiv­ed in the body.

To obey sin in her lusts, or in the lusts of the body, is all one, with obeying sin or obey­ing the lusts of sin. As it is all one to obey a King in his commands, or to obey a King, or to obey a Kings commands.

By lusts understand here motions to evil, as to Adultery, Murder, Theft, Drunkeness, and the like, proceeding from sin while she tempts us to these and the like evils.

These we are said to obey, when we assent to them and readily fulfill them.

Ver. 13. Neither yield your members as in­struments of unrighteousness] q. d Neither yield ye the members of your bodies, to be as instruments of sin, for her to work unrigh­teousness, or wickedness thereby.

He speaks of Sin, as of a Person or Lady, by a Prosopopoeia.

Your members] By the members are here meant the members of the body, which are ordained as instruments of the body to work or act by. And by a Synechdoche, the fa­culties or vertues of the soul too (which are as the instruments, by which the soul perform­eth her operations.)

Sin will, if she can make use of all the in­struments of man, for her work, and will be ready to command them, and call for them all to serve her, if we will be ready to obey, and yield them up to her Service.

He expresseth the members of the body here, because he mentioned the body before, ver. 12. But as the body was taken there by a Synech­doche, for the soul also, yea for the whole man: so must the members of the body be taken here (as I said) by a Senechdoche, for the faculties of the soul too, that is, for the Instruments of the whole man.

Of unrighteousness] Ʋnrighteousness is to be taken here generally (as cap. 1.18.) for all or any manner of wickedness, or wicked actions.

The Genitive case therefore of unrighte­ousness, is Genitivus effecti.

Ʋnto sin] i. e. Unto sin, as to your Queen, or Mistress, for her to dispose of them.

Yield yourselves unto God] To wit, as o­bedient Servants or Subjects to be ruled, and commanded by him, and him only.

As those that are alive from the dead] i. e. As behoveth or becometh those, which are a­live from the dead.

It was God which raised us from death to life; it behoveth therefore and becometh us, being that we are quickened by him, to live to him. For therefore did he quicken us, that henceforth we should not live to ourselves, or sin, but to him that quickeneth us. See 2 Cor. 5.15.

As alive from the dead] By the dead are here meant, such as are dead in sin. And what these are, and how these differ from those, which are dead to sin, See Notes ver. 2.

By the living or those which are alive, are here meant such as live the life of righ­teousness, that is, such as are enabled by God, to work righteousness, and walk uprightly.

And your Members] What is meant by our Members, I said a little before.

Of Righteousness] Righteousness is to be taken here for all manner of holiness, or good and holy actions; and it is of equal [Page 120] [...] [Page 121] [...] [Page 122] latitude with unrighteousness (mentioned a little before) to which it is opposed.

This Genitive of Righteousness is Genitivus Effecti, as the former Genitive of Ʋnrighte­ousness was.

Ʋnto God] To wit, as to your King to whom ye must yield obdience, in all things what he calls for.

Ver. 14. For sin shall not have dominion over you] i. e. For sin, though she hath had dominion over you heretofore (when ye were not as yet under grace) and drew you by her power to give the consent of your wills, to her motions, and with the members of your body to fulfil her lusts, so that ye yielded not your selves and your members as Instruments unto God, yet now she shall not have such dominion over you.

Then sin is said to have dominion over us, when she can by her power and strong motions and lusts, draw us to consent to those her motions, and with our members and faculties to fulfil those her lusts, so that we yield our selves to her, and not to God.

He speaks of sin, as of a Queen or Lady or Mistress by a Prosopopaeia.

The Apostle having exhorted those to whom he wrote a little before Not to let sin reign in their mortal body, &c. least any should shew himself faint-hearted, and be­cause before the time of his belief, (while he was under the Law, he was continually drawn by sin to consent to her motions, and fulfil her lusts, and so to yield himself her Servant) should say that he was not able to withstand the power of sin, but must needs yield to her, as to her which hath dominion over him; for so strong was sin in him, as that the Law could not strengthen him suf­ficiently against her motions. He prevents him here, with a word of comfort, and en­couragement, saying, For sin shall not have dominion over you, for ye are not under the Law but under grace.

For ye are not under the Law but under Grace] i. e. For ye are none of you under the Law (which gave you little or no assist­ance against sin) but you are under the Gospel, which giveth you strength to resist sin, and work righteousness.

He gives a reason here why sin should not have dominion over them.

Note, that the Apostle directs this his speech to the believing Jews, in a particular manner.

Note also, that by the Law, is here meant the Law of Moses, as it was given by Moses, and as it is in it self precisely considered; in which regard it had but little power to keep a sinner from yielding to the motions of sin. And indeed when the word Law is put absolutely in opposition to grace, it al­ways so signifieth. So that the sence of these words may be this q. d. For ye are not un­der the Law, which had not power enough to keep you from the dominion of sin: But ye are under grace, which giveth you strength to free your selves from sin, that she domi­neer not over you.

Ye are not under the Law] To be under the Law signifieth two things, to wit, to be un­der the obligation of the Law: And to be under the imperfection of the Law; that is, to be under the Law as it was given by Mo­ses and as it is precisely considered without the grace of the Gospel; In which last sence the Law though it did impose commands upon men, it did not either of it self or by any thing joyned with it, afford strength e­nough to a sinner to resist sin, and to perform those her commands. For the Law was gi­ven by Moses, but Grace and Truth came by Jesus Christ, John 1.17.

Now to be under the Law, signifieth here, not only to be under the obligation of the Law, so that a man is bound to do what the Law requires; But also and that especially, to be under the imperfection of the Law, as it commandeth men to do these and these things, but doth not help them as the Go­spel doth, to perform those her com­mands.

It is not to be doubted, but that in the time of the Law, that is, in the time of the Old Testament, there were many Jews which were free from the dominion of sin, through faith: These though they were under the obligation of the Law of Moses, because they were bound to do all the commands there­of, yet they were not under the imperfection of the Law; for through faith they obtain­ed that strength by Christ, to resist sin, which the Law could not afford: for Christ was the same yesterday and to day, and for ever, Heb. 13.8. But now the believing Jews, are free not only from the imperfection, but also from the obligation of the Law of Moses, to wit, as the Law was given by Moses, the Law being quite abrogated, as it was by him given, So that they are not bound to keep the Moral Law, as it was given by Moses, but as it is the Law of Nature, and that which Christ would have men observe by [Page 123] his Gospel, and to the observation of which, he gives them strength and ability.

But under Grace] By Grace understand the Gospel, here.

The Gospel may be called Grace, by a Me­tonymie, because it is the word of grace, Acts 14.3. And it is called the grace of God, Acts 13.43. And 1 Pet. 5 12. because the grace of God, is joyned with it.

They are said to be under the Gospel, who have received the Gospel, and believed it, or do obey it. And over such, sin hath no domi­nion. For the Gospel containeth most heaven­ly and unspeakable promises, which being embraced by faith do animate the believer to stop his ears against sin; And it conferreth the gifts of the holy Ghost upon the believer, by which he mortifies sin in his members (which hath her full sway in other men) and by which he is enabled to work the works of Righteousness.

The Gospel is the power of God to salvation, as the Apostle speaks, Chap. 1.16. No won­der therefore, that he should say here, that sin shall have no dominion ov [...]r them which are under Grace, that is, which are under the Gospel.

V. 15. What then shall we sin because we are not under the Law but under Grace] q. d. What then? shall we take to our selves a liberty to sin, as though (because I said we are not under the Law of Moses) we were not under any law at all? Or shall we take to our selves a liberty to sin (because I said we are under Grace) as though (because we were under Grace) God would wink at our sins; though we sinned never so freely, and never so greedily?

This objection which the Apostle here pre­vents ariseth out of a miss-understanding of the words which he used in the former verse, viz. ye are not under the Law, but under Grace; through the ambiguity thereof.

And he therefore prevents this objection, that weak Christians might not take occasion from hence, to think that Christianity gave liberty to sin (as many which were not friends to Christians, would make the world believe it did and that Christians so taught, as appeareth, Chap. 3.8.

Ver. 16. Know ye not that to whom ye yield your selves servants to obey, his servants ye are to whom ye obey, whether of sin unto death, or of obedience unto Righteousness?] These words thus rendred, are for the latter part of them defective, which defect is thus made up, q. d. Know ye not that to whom ye yield your selves servants to obey, his ser­vants ye are to whom ye obey, whether ye yield your selves servants to sin, to obey her. And so become the Servants of sin, which brings men unto death. Or, whether ye yield your selves Servants unto the Law, or doctrine of obedience, to obey that, and so ye become the Servants of the Law or doctrine of obe­dience, which brings to righteousness, the end whereof is everlasting life?

The words in the Greek are these [...]. Now some take the particle [...] which is here repeated twice, after the manner of a Latine Ablative, and construe it not Cui, to whom as most do but render it Hoc ipso quòd, that is, in as much as. And then are these words without that defect, aforesaid, which other­wise they suffer.

The words then ( [...], being thus taken) may be thus translated. Know ye not that in as much as ye yield your selves servants to obey, ye are servants in as much as ye do obey and that either of sin, which brings to death; or of the Law or doctrine of obedience, which leads to righteousness?

The Apostle argues, here and in the verses following against the foresaid Objection, which some might by a miss-construction of his words raise out of the former verse, as though by those words he gave there a free­dom to sin.

And in his arguing he useth this me­thode.

First he lays this for a ground, that Chri­stians (they at least to whom he wrote) were the Servants of Righteousness, and not of sin.

Secondly, he builds this upon that, or in­fers this from that, That being they were the servants of Righteousness and not of sin, they ought to obey Righteousness, and not sin.

That which he lays for his ground, he lays and makes good, in the 16, 17, & 18, verses.

That which he builds upon that, and in­fers from that he doth in the 19 verse; but yet he doth it not in Categorical terms, but winds it up in an Exhortation, as his manner sometimes is.

The ground, to wit, That they were the ser­vants of Righteousness and not of sin, he makes good by a Syllogism thus.

To whom ye yield your selves servants to obey his servants ye are to whom ye obey whatsoever he be. And this he lays down, ver. 16.

But ye have yielded your selves ser­vants to righteousness to obey her, and not to sin, to obey her. And this he lays down, ver 17.

Therefore ye are the servants of Righteous­ness and not of sin. This he lays down, ver. 18.

The Major proposition of this Syllo­gism, needed not any proof, it is cleer; they themselves knew it, therefore he saith, Know ye not that to whom ye yield your selves ser­vants to obey, his servants ye are to whom ye obey, ver. 16.

The Minor proposition, he proves first by removing that which might be objected, in the behalf of sin against it; Secondly by shewing, that which would make for Righte­ousness, by matter of fact, and both of these he doth, ver. 17.

Of sin] He speaks of Sin still as of a Per­son, yea a Queen, to whom to obey is to sin.

Ʋnto death] That is, which bringeth un­to death, yea death eternal.

Of obedience] Obedience is to be taken here for the Law, or Doctrine of obedience by a Metonymie, as is plain by the next en­suing verse.

The Gospel may be called the Law or do­ctrine of obedience; because it teacheth men to follow, not their own sence, and the mo­tions of sin, but to obey God, who only is to be obeyed; and not only teacheth them, but enableth them also to obey him, which may be called an inward teaching.

The Apostle speaketh of obedience, that is of the Gospel, which is the Law or Doctrine of obedience, as of a person yea as a Queen by a Prosopopoeia.

Ʋnto Righteousness] i. e. Which leadeth unto Righteousness, the end whereof is ever­lasting life.

Ver. 17. But God be thanked that ye were the servants of sin, but ye have obeyed from the heart, that form of doctrine delivered to you] The sence of these words is this, q. d. But (for which ye have cause to thank God) whereas ye had been the servants of sin, and obeyed her, ye have now at length, obeyed, from the heart, that form of Doctrine which was delivered you.

Note, that the Apostle doth not give God thanks here for that they were sometimes the slaves or servants of sin, as though that had been the gift or blessing of God to them, for which they ought to give thanks (for that would be absur'd) but he gives thanks to God for that, that they had obeyed from the heart that form of doctrine which was deliver­ed them, whereas they had in foretime been the servants and slaves of sin.

This giving of thanks therefore must be referred to the latter sentence, not to the former: And for such progress of the Go­spel, we ought, to give God thanks, as well as for the Gospel it self, See Chap. 1.8.

This phrase, ye were the servants of sin, is as much as, whereas ye have been the Servants of sin.

Like phrase to this we meet with in many places, See one, Luk. 15. ver. 23, 24. In these words, Let us eat and be merry, for this my son was dead, and is alive again, he was lost, and is found.

Ye have obeyed from the heart that form of doctrine, &c.] By this Doctrine, he means the Gospel, with its precepts and commands: And by obeying, is meant believing and do­ing according to it.

He speaks of this doctrine as of a Queen or Lady or Mystress by a Prosopopoeia.

This is that which he gives God thanks for, to wit, that they obeyed the Gospel, by which giving of thanks we are admonished: First, that to obey the Gospel is the gift of God. Secondly, we are admonished, that to obey the Gospel, is a great blessing, and so to be esteemed.

From the heart] i. e. Not only in shew and outward appearance, but also in truth and in inward sincerity, as your holy con­versation will testifie.

That form of doctrine] By the doctrine here mentioned is meant the Gospel, which is also called the doctrine of Christ, 2 John 9.

This doctrine he calls a form or mould, and saith the form or mould of Doctrine, by a Metaphor taken from a form or mould, which Goldsmiths or some such Crafts-men use to cast an Image, or thing in that they would form, into any shape. For as that Silver or Gold or what­soever mettal else it is, which is cast in such a form or mould, is made like unto it: So should they, which believe the Gospel, conform themselves and their lives, unto the Gospel, that they may represent it and carry the likeness of it, in their lives and actions.

Ver. 18. Being then made free from Sin, ye became, &c] q. d [...]herefore being made free from sin, yee became &c.

This is the conclusion of the Syllogism, which we spoke of.

Being made free from Sin ye became the ser­vants of Righteousness] Righteousness, is to be taken here (by a Metonymy) for the Gospel, which containeth precepts and prescripts of Righteousness, or for the Laws prescripts and precepts of Righteous­ness therein contained.

He speaks both of Sin and Righteousness, as of Ladies, Queens, or Mistresses, by a Prosopopoeia.

Being then made free from Sin] When a Man is so weak, and so unable (by his cu­stome in sin, or otherwise) to resist the mo­tions and temptations of Sin, as that he is overcome with every little temptation; this his [...]state the Apostle calls an estate of servi­tude, and thus to yield to every little temp­tation of sin, he calls to serve Sin by a Me­taphor.

When therefore we receive grace from Christ, and strength and ability to withstand the motions and lusts of Sin, we are, by a Metaphor said to be freed from sin, as Servants from their Lord and Master.

And then do we receive grace from Christ, and strength and ability to withstand the motions and lusts of sin, when we believe the Gospel of Christ and obey it.

For so soon as ever we believe the Gospel as we ought, Christ doth justifie us from all our sins: And when he justifieth us, he sanctifieth us too, and pours his grace into our hearts, whereby we are inabled to walk ac­cording to the Gospel.

Ye became the servants of Righteousness] That grace, which strengtheneth us against sin, and enableth us to withstand the motions, and lusts of sin, enableth us to work the works of righteousness. Or at least, when we re­ceive one, we receive the other. And when we receive strength and ability to work the works of righteousness, we are called the servants of Righteousness, by a Metaphor.

When the Apostle speaks in this treatise of freedom and servitude, he alludeth to civil freedom and servitude used among men, and especially the Romans (to whom he writeth) where some were Masters, some Servants, some Lords, some Slaves, and where there were divers Laws concerning these Relations,

The Apostle speaks, ver. 13. of yielding ourselves servants unto God. And ver 16. of being the servants of obedience. And ver. 17. of obeying (as Servants) the form of doctrine which was delivered. And verse eighteen of being servants of Righteousness. A man can­not serve two Masters (saith our Saviour) Matth. 6.24 much less can he serve many: How is it therefore that the Apostle would have us servants to so many Lords or Masters as these are.

I answer: That these are not divers Lords or Masters, but all one, one in their end, and one in the object of our obedience, and when we obey one of these, we obey all the rest. For as it is one and the same thing for a man to obey a King, and his Laws, a Master and his commands: So it is one and the same thing to obey God, and to obey the Law or doctrine of obedience, to obey the doctrine delivered, and to obey righteousness, and serve them For this, obedience, Doctrine and Righteousness, are no other thing nor com­mand, any other thing, than the will of God

Ver. 19. I speak after the manner of men] The Apostle seemeth to intend no other thing by this form of speech, than to signifie, that though he discourseth of heavenly and divine matters; yet he is willing (that he might condescend to their capacities) to make use of vulgar similitudes, and similitudes of things well known among earthly men, and to draw arguments from them.

I speak after the manner of men] By men he meaneth by a Synechdoche such men as are not acquainted with divine & heavenly things. But such, which as in their discourses and dis­putations they discourse and dispute alto­gether of earthly things; so do they fetch their similitudes, and draw their Arguments only from earthly things, and go no higher.

The Subject of the Apostles disco [...]rse, are spirituall and heavenly things; But the form of his discourse, is humane or after the manner of men, which are acquainted only with earthly things; and that because they to whom he writes, are by reason of the slowness of their understanding, more apt to apprehend spiritual things by vulgar and common similitudes, and Arguments, drawn from earthly things; than to understand spiritual things by spiritual, and by such Ar­guments, as they in their own nature will af­ford.

Because of the infirmitie of your flesh] i. e. Because of the slowness or weakness of your [Page 126] understanding in conceiving of spiritual things.

He takes Infirmity here, for the weakness, to wit, of their understanding in apprehen­d ng spirituall things, as it is also taken 1 Cor. 8.7. And he taketh flesh for the under­standing it self, and calls it Flesh, because it was accustomed to, or acquainted onely with fleshly, that is, to or with Earthly things.

For as ye yielded, &c.] This particle, For, cannot be taken for a Causal here. For so taken it will not cohere with that which went before, I take it therefore for a Note of Illation, that is for, Therefore, q. d. There­fore, as ye have yielded your members. Ser­vants of uncleanness, &c.

The Apostle should here make a Super­structure upon that ground-work which he laid, ver. 16, 17, and 18. and bring an Il­lation from thence in Categorical terms to this or the like sence, Viz

Therefore being that ye are freed from sin, ye ought not to serve sin, or ye ought not to sin (which was that which he said, and under­took to prove, ver. 15.) But being become the Servants of Righteousness, ye should obey righteousness and live in all holy and righte­ous conversation.

This is that, I say, which the order of speech required: But this the Apostle wrapped up, in an Exhortation, as he useth sometimes to do, where he brings an Exhortation instead of a conclusion; or a conclusion wrapped up in an Exhortation, instead of a Categoricall conclusion.

As ye have yielded your members servants] Concerning these words or this Phrase, See ver. 13.

As ye have yielded your members servants to uncleanness and iniquity] By uncleanness are commonly meant such unclean sins, as Drunkenness, Lasciviousness, Wantonness, Luxury, &c.

And to iniquity] By Iniquity, are here meant such sins as tend to the wrong of our Neighbour, as Murder, Theft, False accusa­tion, &c.

Note, that the word, Iniquity, is to be taken here in a more strict sence, than it is taken in the words following.

Ʋnto iniquity] i. e. To do more iniqui­ty; or so as that you have gon on, from iniquity to iniquity, and from one degree thereof to another.

Note, that iniquity is to be taken here, for the work or effect done, at the command, as it were, of that which he calls both un­cleanness and Iniquity before; so that the word Iniquity is of large extent, and relates to more sins, than the same word was of, and did relate to, immediately before. For it hath relation not to Iniquity onely, but both to uncleanness and Iniquity before mentioned.

To Righteousness] This word is to be ta­ken here, as it was taken ver. 18.

Ʋnto Holiness] i. e. To do or perform daily more and more, that which is holy as the Gospel prescribeth.

It is but common reason which the Apostle here requireth, to wit, That if we are freed from, and made the servants of righteousness, that is, of God; we should abandon sin, and serve righteousness, that is, Serve God: For is it any more than reason, that he should serve his King, and that truely and faithful­ly too, who is freed by him, out of the hands of his cruel enemies.

Ver. 20. For when ye were the Servants of Sin, ye were free from Righteousness] Be­tween this and the former verse, we must understand these or the like words, And to Righteousness and not at all to sin. And be­tween this and the following verse, we must understand these words, Wherefore being that ye are now the servants of righteousness, ye ought to be free from sin. q. d. Yield your members servants to righteousness, and wholly and only to Righteousness, not at all to sin For when ye were servants of sin ye were free from Righteousness; wherefore being that ye are now the servants of Righteousness, ye ought to be free from sin.

Ye were free from Righteousness] i. e. Ye did not the works which Righteousness com­mandeth, but ye shewed or carried your­selves, as if ye were free from being comman­ded by her, or from being subject to her, by slighting and not regarding what she would have done.

Or thus, ye were free from Righteousness, that is, ye did not the works of Righteous­ness; where to be free from Righteousness, is put per Metonymiam causae, for not to do the works of Righteousness. For a man that is free, will not ordinarily do the work of him, from whom he is free.

Were free] He alludes here to Civil free­dom, as he did before, by a Metaphor.

From Righteousness] He takes Righte­ousness here, and speaks of it, as he did ver. 18.

When he saith, ye were free from Righteous­ness, it is not to be understood, that they were free de jure, but only de facto: for they [Page 127] were bound to do righteousness at all times, though then when the Apostle saith here, that they were free from Righteousness, they had cast off her yoak and would not obey her; but carried themselves to her, as if they owned her no subjection.

Note here, that the Apostle shews in this his discourse, by their obedience past and present, or by that they have obeyed, and do obey righteousness; that they are servants of righteousness: And by that that they are the Servants of righteousness he shews again that they ought to obey righteousness for the future: For these two, do one infer the other.

Ver. 21. What fruit had ye then in those things whereof ye are now ashamed?] q d. But what benefit had ye, or were ye like to have, in those sins which ye are now asham­ed even to think of?

The Apostle useth arguments here to per­swade them never to return at all to the ser­vice of sin again, but to continue wholly in the service of righteousness.

What fruit] i. e. What benefit. A Me­taphor from Trees, or the like.

What fruit had ye] i. e. What fruit had ye, or were ye like to have? Syllepsis.

In those things whereof ye are now ashamed?] It is not likely that the Romans, be­fore their conversion, and regeneration, were better than the Corinthians, of whom Saint Paul saith, 1 Cor 3.6, 9. that they, or some of them were Fornicators, Idolaters, A­dulterers, Effoeminate, Abusers of themselves with mankind, Thieves, Covetous, Drunk­ards, Revilers, Extortioners; which sins (especially those of uncleanness, which he seems especially to aim at here) would make a regenerate man to blush at the very mention or thought of them.

This is the fruit of these and the like sins, viz. Shame here, and Eternal death here­after, if they be not broke off, and washt away in the blood of Christ.

The end of those things is death] viz. Death Eternal. And therefore they were not like to bring any pleasant fruit in the end

Being made free from sin] See verse 18.

And become the Servants of God] He calls them the Servants of God here, whom he called the Servants of Righteousness, ver. 18.

Ver. 22. Ye have your fruit unto Holiness] q. d. Ye have your fruit, or your reward, to wit, Holiness.

Ʋnto Holiness] The Greek is [...], where note that this Preposition [...], Ʋnto, seemeth to be put here [...], as Gramma­rians speak, and to signifie as much as, to wit, q. d. Ye have your fruit, to wit, Holi­ness: So doth the Preposition [...], seem to be taken, Rom. 4.8. in those words, [...], which I render thus, Who against hope believed in hope, to wit, that he should be the Father of many Nations.

Holiness] By Holiness is not here meant meer holiness, for they were holy before, but further holiness, or increase of holiness.

He opposeth holiness here to shame caused by their unclean and evill doings: and so he may well do, if we take holiness with its ef­fect, which effect is contrary to shame, for it emboldeneth a man, with an holy bold­ness.

Ver. 23. The wages of Sin is death] i e. The wages which Sin payeth to her Ser­vants, is death.

He speaks of sin as of a Person, yea, as a Queen or Lady, by a Prosopopoeia.

This of paying wages is a Metaphor, taken from Souldiers pay: For that which is here rendred Wages, is in the Greek [...], which is a Military word.

These words, For the wages of sin is death, relate to those of the 21. verse viz. The end of these things is death.

The gift of God] i. e. The gift which God gives to his Servants, and such as obey him.

Note here, that what sin giveth to her Servants is Wages; for she gives that which they deserve, to wit, Death: But that which God gives his Servants, is a free Gift, such as they deserve not, to wit, Eternal Life, which is above all their deserts; And therefore he saith not, The wages of God is Eternal Life, but, The gift of God is Eternal Life.

These words relate to those of the 22. verse, The end Everlasting Life.

As [...], which is rendred here Wages, is observed to be a Military word; so would some have [...], which is here rendred a Gift, to be a Military word too. [...], signifieth such Wages, as Kings were wont to give to their Souldiers for their daily pay. And [...], say they, was a Donative, which Kings were wont to give to such Souldiers as they pleased, above their due pay, as some piece of Money, or some Crown, or some Badge, or Ensign of honour or other; And to this which Kings were wont to do to their Souldiers, doth the Apostle (say they) here allude.

CHAP. VII.

1. KNow ye not, Brethren, (for I speak to them, that know the law) how that the law hath dominion over a man, as long as he liveth.

1. I said, Chap 5.14. that ye are not under the law, but under grace; or un­der the Gospel: Now for your better understanding (O my Brethren the Jewes) of what I said there, I will amplifie, and enlarge here a little, and illustrate what I said, by the Metaphor of an husband and a wife, resembling the Law to an hus­band, and you which were under the Law to a wife.

Know ye not therefore (Brethren) (for I speak to you Jews, which know and are acquainted with the wri­tings of the Old Testament) how that the Law, which was given by Moses, hath dominion over the man, which is under it, so that he cannot free himself from the obligation thereof, so long as it liveth; that is, so long, as it standeth in force, and is not abrogated? Surely you do.

For the case between them which were under the law, and the law it self, is as the case, which is between a woman and her husband.

2. For the woman which hath an husband, is bound by the law to her husband so long as he liveth: but if the husband be dead, she is loosed from the law of the husband.

2. Now then as the woman, which hath an husband, is bound by the Law to her hus­band, to cleave to him, and to take him onely for her husband so long as he liveth; but if her husband be dead, she is free from the Law, by which she was bound to her husband, to have him only, and may now lawfully be married to another man.

So the man wh [...]ch is under the Law of Moses is bound to that Law, so that he cannot free himself from the obligation thereof, and betake himself to any other praescript of Religion, so long as that Law (which is, as it were, an husband to him) liveth and is in force (but if the Law, which is as his husband) be dead and out of force, he may betake h [...]mself to another praescript of Religion, without offence.

3. So then if while her husband liveth, she be married to another man, she shall be called an Adulteresse: but if her husband be dead, she is free from that law, so that she is no adulteress, though she be married to another man.

3. So then, as if while her husband liveth, the wife be married to another man, she is an adulteresse: But if her husband be dead, she is free from the Law that bound her to that her husband onely, and she is now no adulteresse, though she be married to another man. Even so a man which is under the Law (as a wife under her husband) if while the Law liv­eth and is in force, he betakes himself to another manner of Religion, is a kind of adulteress and may suffer punishment for so doing: But if the Law be dead and out of force, he is now free from the Law, and is no a­dulteress, though he betake himself, and is married to another praescript of Religion.

4. Wherefore my Brethren, ye also are becom dead to the law by the body of Christ, that ye should be married to another, even to him who is raised from the dead, that we shovld bring forth fruit un­to God.

4. Wherefore Brethren, that ye may not be accounted, as spiritual whores, or adulteres­ses, by being married to another husband, because ye were once under the Law of Moses, and married, as it were to that, as to an husband) The Law is become dead being mortified by the body of Christ upon the Crosse that ye should be lawfully married to another, even to Christ (the Author and Sub­ject of the Gospel, which is a prescript of Religion, different from that of the Law) who though he was dead, yet is raised from the dead again, that we should bring forth good works, as Children to him, who though he was Man, yet was God also.

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

5. And this that we should bring forth good works, as children to him, is but just and aequal: for when we were under the law in a carnal and fleshly condition, the motions of sin, which were occasioned by the law, did work so in our members, as that they brought forth evil works, as children unto the law, as the law is the ministration of death.

6. But now we are delivered from the law, that being dead where­in we were held, that we should serve in newness of spirit, and not in the oldness of the letter.

6. But now we are delivered from the Law (the Law being dead, under which we were held) that we should serve God and his Christ, in that new kind of life, which the Gospel worketh, and not live in that old course of sin, which was occasioned by the lavv.

[Page 129] 7. What shall we say then? Is the law sin? God forbid. Nay, I had not known sin, but by the law: for I had not known lust, ex­cept the law had said thou shalt not covet.

7. But because, I said, we were delivered from the Law, and that we should not live in that old course of sin, which was by the law; what shall we conclude from thence? Shall we conclude from thence, that the law is a genu­ine cause of sin? God forbid. Nay (to confute that) I had not known sin, at least, so vvell as novv I do, but by the lavv. For I had not knovvn sin to have been sin in the invvard motions and desires thereof (though they broke not out into outvvard act) except the lavv had said (as it saith in the tenth Commandment) thou shalt not covet.

8. But sin taking occasion by the Commandment, wrought in me all manner of concupiscence. For without the Law sin was dead.

8. But yet Sin taking occasi­on by that Commandment of the law (viz.) Thou shalt not covet, vvrought in me all manner of lust and concupiscence; for before the law entred, sin lay, as it vvere a sleep, yea and vvas dead in comparison of vvhat she vvas, after the Lavv came in.

9. For I was alive without the law once, but when the command­ment came, sin revived, and I died.

9. For (that I might here feign such a Person, as had lived both before the law, and under the law, and put on such a Person, the better to teach what I am about to teach) I lived an innocent life once, before the law was given by Moses, in comparison of what I lived afterwards: But when the law was given by Moses, and that commandment of the law, viz. Thou shalt not covet, came to my knowledge, sin shewed her strength and power, by stirring up all manner of lusts in me, and I died to innocency, so that I was not so innocent and unblamable now, as I was before.

10. And the commandment which was ordained to life, I found to be unto death.

10. And that commandment (viz. Thou shalt not covet) which was given and ordained of God, as a means to bring men to an holy and righteous life, and which rewarded them with life that kept it; I found by experience to be an occasion to bring me to death, the death to innocency first, and after that, to death everlasting.

11. For sin taking occasion by the commandment, deceived me, and by it slew me.

11 For sin taking occasion by that commandment, allured me with the baits of pleasure, and honour, and profit, and the like, which she pretended to me, to follow her motions, contrary to the Commandment: and so I following her, she deceived me, and by it slew me, by depriving me of that innocency, which otherwise I should have retained, and making me guilty of eternal death.

12. Wherefore the law is holy, and the commandment holy, and just, and good.

12. Wherefore notwith­standing what I said of the law, and notwithstanding what perverse men would draw from thence, the whole law is holy; and that commandment of the law, to wit, Thou shalt not covet is holy, and just, and good: holy, in that it forbids that which is injurious to God: just, in that it forbids that which is injurious to our neighbours: and good in that it forbids that which is in­jurious to, and unbeseeming our own selves.

13. Was then that which is good, made death unto me? God for­bid. But sin, that it might appear sin, working d [...]ath in me by that which is good: that sin by the commandment might become exceeding sinful.

13. Was then the law, or was then that commandment of the law, which is holy, and just, and good, made to me a genuine cause, or author of the spiritual death, by which I died to innocency; and of that by which I am become guilty of eternal death? God forbid. But sin was the cause thereof: so that sin did appear to be sin indeed, in that that it wrought in me a death to innocency, and a guilt of everlasting death, by the commandment which is good: So that sin, by the abuse of the command­ment, became, and shewed her self to be what she was indeed, exceeding sinful.

14. For we know that the law is spiritual: but I am carnal, sold under sin.

14. Far be it therefore from us, to think that the law is the cause of our sins; for we know that the law is spiritual, commanding spiritual things, and ordering to a spiritual life, and is approved of God; who is a pure spirit; But I being under the law, am at my best estate carnal, and as very a slave to sin, as he which is sold in a Market, is a slave to him which bought him.

[Page 130] 15. For that which I do, I allow not: for what I would, that do I not; but what I hate, that do I.

15. For that you may know that I am as very a slave to sin, as he which is sold in a Market is a slave to him that bought him; that which I do, I like not, nor do I approve of it: For whereas I would do that which the law commands, I do it not; but what I hate, and would not do, because the law forbids it, that do I.

16. If then I do that which I would not, I consent unto the law, that it is good.

16. And now, if I thus do that which I would not, I consent to the law that it is good, and spiritual, for my will and the law concur in the same things.

17. Now then, it is no more I that do it: but sin that dwelleth in me,

17. And now also if it be so that I do that which I would not, it is not I that do it (as I am instructed by the law) but sin which dwelleth in me.

18 For I know, that in me, (that is, in my flesh) dwelleth no good thing. For to will is present with me: but how to perform that which is good, I find not.

18. For I know by ex­perience that there dwelleth no spiritual good in me, (that is in my flesh) to quell sin; For to will that good which I speak of, is present with me; and that I can do, after a weak manner: But yet how to perform that good, which I would, I find not, so predominant is sin in me.

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

19. For (as I said before) the good that I would do because the law commands it, I do not, but the evil which I would not do, because the law forbids it, that do I.

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

20. Now then, I say a­gain, if I do that which I would not, it is not I that do it, as I am instructed by the law, but it is sin that dwelleth and reigneth in me which doth it.

21. I finde then a law, that when I would do good, evil is present with me.

21. Yea, I find by Expe­rience, not only, that no such spiritual good as I speak of dwelleth in me. But I find a law, that is, I find, that when I would do good, evil is present with me, thwarting that my will to do good.

22. For I delight in the law of God, after the inward-man.

22. For I delight in the Law of God (after a weak manner) according to the dictates of that Inward man, to wit, my mind.

23. But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members.

23. But I find evil affecti­ons in my body, as another law, warring against the law or dictates in my mind, and overcoming me, and ta­king me as a Prisoner, and bringing me Captive to sin, which dwelleth and ruleth in me.

24. O wretched man that I am: who shall deliver me from the body of this death?

24. O wretched and mi­serable man as I am, who shall deliver me from this Company of deadly enemies, which do thus war against me and make me a Captive to sin.

25. I thank God through Jesus Christ our Lord. So then, with the mind I my self serve the law of God: but with the flesh, the law of sin.

25. I Paul (that I may speak this in my own person, as I am a Servant of Christ) thank God that he hath deli­vered me from these deadly Enemies, by Christ Jesus. So then (that I may bring up what I have said from the fourteenth verse hitherto, to a conclusion, and speak in the person of one which is under the Law, but hath attained to the highest degree of goodness in that estate (as I spake before) I my self, though I am carnal and sold under sin, I serve the law of God with my mind, in that I approve of with my mind, what the law commands; and do propound her commands to my will, to be followed by her, and so I proclaim and acknowledge that the law is spiritual, but yet with my flesh, that is, with the other faculties and powers of my soul, I serve sin; And thereby acknow­ledge and proclaim my self, to be carnal, and as very a slave to sin, as he which is sold in a Market, is a slave to him which bought him (which was the Position which I laid down, ver. 14.)

CHAP. VII.

Ver. 1. Know ye not brethren (for I speak to them which know the law) how that the law, &c.] The Apostle said Chap. 6. ver. 14. ye are not under the law but under Grace. And he spoke that, as I said, parti­cularly to the believing Jews: for ma­ny Jews lived at Rome, as will appear, Act. 28.

Now because the Jews, though they be­lieved were zealous of the Law, Act. 21.20. and therefore might doubt of what S. Paul said Chap. 6.14. of their not being under the law but under grace. He shews here tha the Jew might lawfully take himself to be free from the law, and under the Gospel.

Brethren] The Apostle speaketh here particulary to the Jews, as appeareth by the subsequent words, for not the Gentiles, but the Jews only, know the Law, as being train­ed up in it from their youth.

He may call these Jews, Brethren, not on­ly for that, that they embraced the same faith of Christ with him, but for that also, that they were of the stock of Abraham, as he was.

I speak to them which know the Law] Take the Law here for the whole word of God as it is contained in the Old Testament, as it was also taken, Cap. 3.19.

By this the Apostle describes the Jews, whom he speaks to in this language, because none better knew that, whereof he was a­bout to speak, than they: For none better knew that it was unlawfull for a Jew, which was under the Law of Moses to depart from that Law, than the Jew did, nor did any know better what the Law of marriage was than they did, for those things where no where plainer and better set down, than in the Law, that is, in the Old Testament, which was committed to the Jews.

It was the custom of the Jews, especially such as did not live in extream want (for such were fain for the most part to work ear­ly and late, and to set their children to work too, to earn victuals for the belly) to in­struct, and train up their children in the reading and knowledge of the Law. There­fore the Apostle may well say, when he speaks to the Jews, that he speaks to them, which know the Law.

How that the Law hath dominion over man so long as he liveth] i. e. How that the Law of Moses hath dominion over a man, which is under it, that is over a Jew, so that he can­not leave or forsake the Law, so long as the Law stands in force, and is not abrogated, but is to stick to the Law, and observe it du­ring that time.

The Law is to be taken here for the whole Law of Moses, as it was given by Moses, as it is also taken Chap. 6.14, which place see.

And the Dominion here spoken of is, such a dominion or power as an husband hath over a wife, which is such, as that a wife must o­bey her husband and stick to him, and not depart from him, and marry another man (as not being her own, but her husbands) so long as her husband liveth. And this do­minion is here Metaphorically attributed to the Law. For the Apostle, while he speaks here of the Law, and those which are under it, speaks of them under a Metaphor or Al­legory of an husband and a wife, where he compareth the Law, to an husband and those which are under the Law to a wife.

And these words, As he liveth, must be referred not to the word Man, but to the word Law, q. d. so long as the Law liv­eth. And note here, that he speaks of the Law, as of a Person, yea, an husband by a Prosopopoeia, and therefore saith of it, some­times that it liveth as here: Sometimes that it is dead, as ver. 6. when he meaneth only the standing of the Law in force, or the abr [...] ­gation or cessation thereof.

That the Law hath dominion over a man so long as he liveth] The Apostle grants here to the believing Jew, that he was indeed some­time under the Law, and that he could not free himself from being under the Law, which was so long as the Law lived, And this he doth, that he might the better perswade him, that though he was once under the law, and that the Law had once dominion over him, viz. While it lived: Yet now he was not under the Law, and that the Law was dead to him, and that he was married to a­nother, even to Christ.

As concerning the dominion, which the Law had over a man so long as it lived read [Page 130] [...] [Page 131] [...] [Page 132] Deut Chap. 17. ver. 2, 3, 4, 5, 6. and compare it with Heb. Chap. 10. v 28.

Ver. 2. For the woman which hath an husband, &c.] He proveth here that which he said in the foregoing verse, viz. that the Law hath dominion over man so long, as it liveth. And he proveth it from that, that the woman which hath an husband is bound (by the Law) to her husband, so long as he liv­eth; which is an Allegoricall argument, and therefore brought, because (as I said be­fore) he speaketh of the Law, by a Meta­phor or Allegory, as of an husband, and of the man which is under the Law, as of a wife.

The woman which hath an husband is bound by the Law, to her husband, so long as he liv­eth] i. e The woman which hath an husband is so bound by the Law to her husband, as that she cannot free herself from him and marry another man, but must perform the office of a wife to him, so long as he liveth.

The Law, which he here speaks of, is in special, the Law of Matrimony, which we read of in the Old Testament and particular­ly, Gen. 2.24. where it is written that a man shall leave his father and mother and cleave to his wife and they shall be one flesh. Which words shew the Indissolubility of Matromo­ny, as our Saviour himself teacheth, Mat. 19.5.

But it may be objected that by the Law of Moses a man might give his wife a Bill of divorcement and put her away, Deut. 24.1. How then may one say, is the bond of Ma­trimony in dissoluble, or how then is the wo­man, which hath an husband, bound to her husband so long as he liveth.

Answ. This objection the Pharisees made in this matter to our Saviour: And he an­swereth it Matth 19.7, 8. The sum of which answer is this, that what Moses did concern­ing the Bill of divorce, he did rather by per­mission than approbation, and that by reason of the hardness of heart, which was in the Jews, so that notwithstanding that, the Primitive Law of Marriage recorded, Gen. 2.24. stood in full force, and God would have it so to stand.

But if her husband be dead, she is loosed from the law of her husband] i. e. But if her hus­band be dead, she is loosed from the power or dominion, which the husband hath over her by the Law of Marriage: or she is loosed from that bond, by which she was tyed to her husband, by that Law.

The Law of the husband, is to be taken here (by a Metonymy) for the power and dominion, which a man hath over his wife by the Law of Marriage: Or it is taken for the bond by which a wife is bound to her husband by that Law.

Ver. 3. If while her husband liveth she be married to another man she shall be called an Adulteress] i. e. She shall be, an Adulte­ress.

And as a woman, which hath an husband if while her husband liveth. she be married to another man becometh an Adulteress: So they which are under the Law, and so mar­ried to the Law, as to an Husband; if while the Law liveth, that is, if while the Law is inforce, and not abrogated, they do despise the Law, and betake themselves to some new form of religion, and are married as it were, to that they become Spirituall whores and adulteresses.

She shall be called an Adulteress] i. e. She shall be an Adulteress, and may justly be cal­ed an Adulteress, and suffer punishment as an Adulteress.

The Hebrews, use the words, To be cal­led, oftentimes for [...] To be, as Isaiah 1.26. Thou shalt be called the City of Righteosness, for, Thou shalt be a City of Righteousness. And Isaiah 9.6. His name shall be called wonderful, &c. For, He shall be wonderful.

She is free from that Law] i. e. She is free from that power or dominion, which her husband had over her by that Law, to wit, the Law of Marriage: or she is free from the bond by which she was bound to her hus­band, by that Law, See ver. 2.

Ver. 4. Wherefore my Brethren] q. d. Wherefore my Brethren, Supple, that ye may not be accounted as spiritual whores, or adul­teresses by being married to another hus­band, because ye were once under the Law, and married as it were to that, as to an hus­band, &c.

Note, that the Apostle speaks here peculi­arly to the Jews, as I observed, ver. 1.

Ye also are become dead to the Law] q. d. Ye also are become dead, to the Law, as well as the Gentiles, are thereto dead.

This particle Also, speaks, that some o­ther were dead to the Law, as well as the Jews, and they are the Gentiles. And indeed the Gentiles were dead to the Law, yea, ra­ther they were never alive to it, or the Law to them (I speak as the Apostle here doth, of the Law of Moses, or of the Law as it was given by Moses) for they were never alive to the Law, nor the Law to them, to whom [Page 133] the Law was never given; Now the Law of Moses was never given to the Gentiles by Moses, for it is written Psal. 147.19. He shew­ed his Word unto Jacob, his Statutes and his Judgements unto Israel: He hath not dealt so with any Nation, and as for his judgements they have not known them. The Law that was given by Moses was given to those which God brought out of the Land of Egypt, out of the house of bondage, Exod. 20.2. And by those the Israelites are only meant. And Hear, O Israel, the Lord our God is one Lord, and thou shalt love the Lord with all thine heart, &c. saith he, Deut. 6. ver. 4.

By the Law is here meant the whole Law of Moses, which was abrogated, or expired by the death of Christ, and thereby ceased to be in force, as our Ap stle sheweth here in this verse.

Note here, that this phrase ye are become dead to the law, is the same with that, The Law is become dead to you. For these kinds of figurative phrases are Recipr [...]cal; So our Old man is crucified, is the same with this, We are crucified to the old man, so for us to be dead to sin, is the same with for sin to be dead to us, &c.

Note also, that by order of speech the A­postle should rather have said, The Law is be­come dead to you, than to have said, ye are be­come dead to the Law: But being the sence is the same, he had rather say as he doth, than offend the Jews (which were zealous of the Law) by saying, The Law is dead to you, which nevertheless he saith covertly, ver. 6.

By the body of Christ] By the body of Christ crucified: That is, by the death of Christ, which he suffered, in his body, upon the Cross.

As the Apostle saith here; We are become dead to the Law by the body of Christ. So he saith Ephes. 2.15. Having abolished in his flesh the enmity, where both his body and his fl [...]sh must be understood as crucified on the Cross.

That ye should be married to another, even to him that is raised from the dead] i. e. That (not only ye may, but also that) ye should be lawfully married to another, even Christ.

The Church is the Spouse of Christ, 2 Cor. 10.2 Ephes. 5.29.

In ordinary marriages, if the husband be dead, the wife is so at liberty, as that she may marry again if she will, or not marry if she please; and if she be pleased to marry, she may marry, whom she will: But in the mar­riage between a man and the Law, if the Law be dead, the man is inded freed from the Law, but yet he is not left at liberty to mar­ry, or not to marry, but he must marry: And yet, he must not marry whom he will, but he must marry Christ; so that in this si­militude (as it is commonly) there is some dissimilitude not to be urged.

If we are married to Christ, then must we be under his rule and dominion, and willing­ly submit ourselves to be governed by him, and his word, as the wife doth to the hus­band,

Even to him, who is raised from the dead] By him that is raised from the dead is meant Christ. And well doth he describe Christ by this here, because he mentioned Christs death immediately before, when he said, Ye also are become dead to the Law by the bo­dy of Christ. For if he had not shewed, that Christ, who was dead, had been raised a­gain from the dead, he might have left a doubt, how any could be married to Christ when he was dead, being that the Law of Marriage is void by the death of the hus­band, ver. 2. He describes him also by this, to teach us, that we should imitate Christ in his Resurrection, that is, as Christ was rais­ed from the dead, so we should rise to a new kind of life.

But being, that many more besides Christ were raised from the dead, as he which re­vived at the touch of Elisha's bones, 2 Kings 13.21. and the Shunamites child, 2 Kings 4.25. and Lazarus John 11.43. The widdow of Naims son Luke 7.15. and many of the Saints, whose bodies arose Matth. 27.52. How can this, that he was raised from the dead, be the proper Character of Christ?

Answ. Though many were raised from the dead, yet where they not so raised from the dead, as not to die again, as Christ was raised: For it is conceived by some, that there was none of all those, that were rais­ed from the dead, but died again, except only Christ Jesus yet if we grant that some were so raised, as that they died not again (as many conceive of those, who were raised at our Saviours Resurrection, Matth. 27.52.) yet was there a difference between their resurrection, and the Resurrection of Christ. For Christ was raised by his own pow­er, John 2.19. but they were raised up by the power of another even of Christ.

That we should bring forth fruit unto God] [Page 134] The end of marriage is the procreation of children, which are called in Scripture The fruit of the womb, Psal. 127.3. And are the fruit of the marriage-bed. The Apostle therefore continueth his Allegory of marri­age or wedlock, when he saith, That we may bring forth fruit unto God.

The sence therefore of these words is, q. d That being married to him, that is, raised up from the dead, we should by the seed of his grace conceive, and bring forth fruit unto him, who also is God.

Note, that the Apostle changeth the per­son here, from the third to the first, which he doth for modesty sake, that he may com­prehend himself in this his speech.

The fruit or children here spoken of or meant are good works.

Ʋnto God] That is, unto Christ who was raised from the dead, who though he was true man, yet was he true God also.

Wives bring forth children to their own husbands not to others; by God therefore is meant Christ here.

Note, that the Apostle proves here, that the believing Jews were delivered not only from the imperfection of the Law, but also from the obligation of it, to wit, as it was given by Moses: though it had been suffici­ent for his purpose, to shew that they were delivered from the Imperfection of the Law only.

Ver. 5. When we were in the flesh] That is, When we were Carnal, or in a Carnal estate addicted to the profits and pleasures of this life, &c.

There were few under the Law, which were spiritual and minded spiritual things, but they were for the most part carnal and minded carnal things; And they which were spiritual and minded spiritual things, were not so, nor did they so, by the sole power of the Law, so that being that all, which were under the law, that is, under the imperfection of the Law, and which had no help but what the Law afforded, were Carnal and minded Carnal things; The Apostle takes those which were in the flesh (while he speaks of the Jews, which were under the Law.) And those which were under the Law, that is, which were under the Imperfection of the Law, for the same. For the deliverance from this estate, which he here speaks of, he calls, the Deliverance from the Law, ver. 6.

The motions of Sins] i. e. The motions of sins which we felt in our selves provoking moving or enticing us to commit sin, or pro­duce sin, or to follow them.

Note, that this Genitive of sins is Genitivus Causae. And that Sins raise motions in us sub ratione causae finalis, while we ap­prehend them, as some pleasant or profitable things.

Which were by the Law] That is, which were occasioned by the law Supple, as by our husband. For he speaks of the law still, in allusion to an husband as he did be­fore.

These motions are said to have been by the law because sin being refrained and curbd in by the Law, doth the more she is refrained and curbd in the more break out and shew her self, in these her motions, in sinful men; and so will do in sinful men, till grace be poured into their hearts, whereby they restrein sin and hold her in.

Nitimur in vetitum semper, cupimus (que) negata.

This is the manner of sinful nature and such as are accustomed to sin, always to en­deavour for that, which is forbidden, and to desire that, which is most denied.

The law doth in a manner speak only to the outward ear and that is not of power alone, to turn the hearts of carnal men from their carnal ways: yea it makes them the worse by her speaking to them. But yet the fault is not in the Law but in them. The Law is only the occasion of evil motions, not the true Genuine natural cause thereof. And that which is good, yea very good, may be the occasion of that which is evil, yea very evil.

Did work in our members] That is, q. d. did play their part in our members where they were not idle but very active.

In our members] i. e. In the members of our Body, See Notes, Chap. 6. ver. 13.

To bring forth fruit unto death] q. d. So that we did bring forth fruit or children, and such fruit or children, as death did delight, and take pleasure in.

By death, he meaneth eternal death and he speaks of it here, as of a Person by a Pro­sopopoeia.

The fruit or children here spoken of or meant, are evil works or actual Sins, which are therefore pleasing unto death, and such as death delights in, because they make them which commit them, food for her. For as the temporal death feeds upon the bodies of some, in the Grave, Psal. 49.14. So doth [Page 135] eternal death feed upon the souls of others in Hell.

Note, that the particle, To, signifieth here not the intent only, but the event also.

A question may be here asked, why the Apostle did not say, to bring forth fruit unto the Law, as he said, ver. 4. That we should bring forth fruit unto God, that is, to Christ, when as he is treating here of the opposition between the Law and Christ.

Answ. Because Sins may not be said to be the fruit of the Law, because they are both forbidden and punished by the law. But they may be said to be the fruit of death, be­cause they make men children of death, as the Hebrews speak, that is, worthy of death. Thus some.

But yet, I conceive (under correction) that by death, the Law may be here meant, which is called the ministration of death and the ministration of condemnation, 2 Cor. 3. ver. 7. & 9. And therefore may be called death by a Metonymie. And it is no absurdity to give the effects which are attributed to death, to the Law, when we give them and attribute them to the Law, not as to the cause but only as to the occasion thereof. For it is written, ver. 10 And the Commandment which was ordained to life: I found to be unto death: And thus the Antithesis here in hand, will well hold out.

The Apostle seemeth to mention this and to shew how it was with them while they were under the Law, in the flesh: That now being they were delivered from the Law, and from the flesh, they might be more care­ful and more diligent to do those things which were pleasing to God in newness of Spirit, abandoning the oldness of the Letter.

V. 6. But now we are delivered from the law, that being dead wherein we held] i. e. But now (as the Wife is loosed from her Hus­band if he be dead, ver. 2.) so are we (who were as a Wife to the Law) delivered from the law, which is or was our husband, by the death of the Law.

The Law is to be taken here as it was, Chap. 6.14. and Chap. 7. ver. 1, viz. For the whole Law of Moses as it was given by Moses; and so precisely given without the grace of the Gospel: And in this sence to be delivered from the Law and to be delivered from the flesh will signifie both one and the same thing.

That being dead wherein we were held] i. e. The Law under which we were held bound (as a Wife under her Husband, so long as he liveth) being dead.

By the death of the Law he means the abro­gation or expiration thereof; but he speaks of the Law as of an Husband by an Allegory, therefore saith rather, That being dead wherein we were held, than That being abro­gated or expired wherein we were held.

Wherein we were held] The particle In, in Wherein, is to be taken here for under. So is the Greek preposition [...] (which is the word in the Greek here) interpreted under, Matth. 7.6. In those words [...], which our Translatours render, under their feet.

That we should serve] i. e. That being now married unto Christ, and so strength­ned by his Grace in the inward man, we should serve Christ or we should serve God

We should serve] Supple God or serve Christ.

The Apostle seemeth here to leave his Al­legory of an Husband and Wife and Chil­dren, and to speak more plainly and literally than he did before: For whereas he saith here, That we should serve, he said in the same sence before, That we should bring forth fruit, ver 4.

In newness] By newness understand here Newness of life, or a new kind or course of life rather (by an Hebraism) a kind or course of life different from that which we led before, while we were under the Law and in the flesh, In newness therefore is, by a new life.

Before they led a sinful and ungodly life: Now he would have them to lead a Righte­ous and a Godly life.

Of Spirit] i e. Which the Spirit, that is, which the Gospel worketh or is able to work, under which ye are brought. For the Spirit is opposed here to the letter, that is, to the Law, and what is more usually opposed to the Law than the Gospel? So is it opposed, and so is the word taken, 2 Cor. 3.6.

The Gospel is called the Spirit because of the Spirit of God which goeth along with it, wherby man is brought to believe the Gospel, and is renewed, and strengthened to walk ac­cording to the Gospel, by reason of which Spirit accompanying it, it is also called the power of God unto salvation, Chap. 1.16.

To serve God therefore in newness of Spi­rit is to serve God by a new course of life, such a course of life as the Gospel doth not only [Page 136] require of us, but enable us also to lead: For they which are under the Gospel are both required, and enabled by the Gospel to lead a new life.

And not in the oldness of the letter] i. e. And not with our old manner of living, or with our old course of life, which we led while we were under the Law, and which was occasioned by the Law.

This the Apostle adds, and speaks with a kind of Sarcasm, because many Jews were so addicted to the Law, as that they would hardly here of the abrogation or expiration of the Law, as though that life which they lead under the Law, before they were en­grafted into Christ or had received his Gospel, or his Grace, was a life pleasing unto God.

And not in the oldness] Oldness is to be taken here by an Hebraism, for our old course and manner of living, which was a course of life led in sin occasioned by the Law.

In is to be taken here for With after the Hebrew manner.

Of the Letter] The letter is to be taken here for the Law of Moses, that is, for the Law as it was given by Moses and as it is pre­cisely considered without the grace of the Go­spel, as it was taken, Chap. 6 14, &c.

He calls the Law as it was given by Moses, and as it is precisely considered without grace, the Letter, because it was described by Letters, that is, because it was written or given in writing, and because it was in a manner, but as a bare Letter or bare writing only, which had no more or little more power to make a man good, than by telling him what was good and commanding him to do it.

And being the Law was but a bare letter and did in a manner tell a man only what was good, and command him to do it, it did by Accident when he was bad make him worse, for except a Carnal man, hath grace given him, to keep the commandments he runs contrary to the commandments, and grows the worse by being commanded.

When therefore the Apostle saith, And not in the oldness of the Letter we must not understand the words so, as if he meant only thereby, their old course of life, led under the Letter, that is, under the Law: But we must also understand them so, as that he meant thereby, that that course of life was occasion­ed, at least in part, by the Letter, that is, by the Law, while they were under it; as will appear by the Objection following, and by the eighth verse.

So that these Genitives of the Spirit and of the Letter may be taken for Genitivi Ef­ficientis.

Ver. 7. What shall we say then?] i. e. What shall we conclude then, from that which we said, viz. From that, The Law is dead by the body of Christ. And from that that we called, Our former oldness, The oldness of the Letter?

Is the Law sin?] q. d. Shall we con­clude that the Law is a true and Genuine cause of sin?

Sin is to be taken here by a Metonymie for the cause of sin, and the Law is to be ta­ken here as it was taken, Chap. 6.14. and Chap. 7. ver. 1. & 4. And as it signifieth the same with the Letter, ver. 6.

God forbid] By these words (as he did before) the Apostle detesteth and putteth from himself the thought of such a thing or such a conclusion as this is, that the Law is a true and genuine cause of sin.

Nay I had not known sin] i. e. Nay so far is the Law from being a true and genuine cause of sin, as that I had not known sin at least so well as now I do, &c.

But by the Law] i e. But by the Law which was given in writing by Moses, which did forbid sin.

If the written Law did forbid Sin and make it at least more known to be Sin than otherwise it would be, by forbidding it, surely the Law was not the genuine cause of Sin, nor did it prompt or move thereunto.

For I had not known Lust] Supple, to be a Sin. That is, For I had not known that the inward lust and inward desire onely of that which is evil (though it did not break out into any outward Act) was Sin, at least so well as now I do.

Thou shalt not covet] This is the tenth Commandment of the Decalogue the Apo­stle omits here the object which is mention­ed by Moses in that commandment, viz. Thy neighbours house thy neighbours wife, &c. for brevities sake; But though in that commandment at large there is no other ob­ject named but that, which is the object of the Sixth and that which is the object of the seventh Commandment yet the object of this Commandment seems to me, to be as large as the object of all the other nine. For how else should Sin take occasion by this Com­mandment to work in him all manner of con­cupiscence?

Ver. 8. But Sin taking occasion by the Commandment wrought in me all manner of [Page 137] concupiscence] i. e. But yet (though the Law is not sin, and that I had not known sin but by the Law) sin which dwelleth in me, ver. 20, taking occasion by that Command­ment. Thou shalt not covet wrought in me all manner of concupiscence, that is all manner of lusts, which at length broke out into open sins.

How sin taking occasion by the command­ment wrought all manner of Concupiscence in the man, whom Paul personates, is diversly set out by diverse men Some say that sin took occasion by (that, to wit) the tenth Command­ment, to work all manner of concupiscence in that man, because there was no penalty an­nexed to that commandment, as there was to others. And Magna est peeccandi illece­bra impunitatis spes, as the Orator speaks, the hope of going unpunished is a great allure­ment to sin: Other say that sin took occasion by the tenth Commandment to work all manner of concupiscence, in him, because that Commandment bound a man most strict­ly from sin, and the more a man is restrained and kept in by a Law, the more sin stirs him up to break that Law. Quod non licet acri­us urget. That which is forbidden doth the more stir up a man to do it: And Quicquid licet minus desideratur: Ergo è contrario, quicquid non licet, fomentum accipit desiderii, saith, Hier. tom. 1. ep 151. 1. That which we may lawfully do, we less desire to do: therefore on the contrary, whatsoever is forbidden, proves as fuel to our lust. Other say that sin tak­ing occasion by the Commandment wrought in him all manner of Concupiscence, because when the Commandment was given to him written in fair Letters, he thought that it was enough for him to know it, and neglected the more, the keeping of it, see Chapter 2.13.

We may joyn all these together in this matter and say that they whom Saint Paul personates, here, some by one, some by ano­ther of these ways, took occasion by the Law to sin, and perhaps it will not be amisse to mention here the Rebellion, stubbornness, and stiff neckedness of the Jews (which were under under the Law, and whom Saint Paul here Personates) for they were a stiff necked people, Deut. 9.6.9.7. I know thy rebellion and thy stiff neck: Behold while I am yet alive with you this day, ye have been rebellious against the Lord, and how much more after my death? saith Moses to them, Deut. 31.27. Ye stiff-necked and uncircumcised in heart and ears, ye do al­wayes resist the Holy Ghost; as your fa­thers did, so do ye, who received the Law by disposition of Angels, and have not kept it, saith Saint Stephen to the Jews, Acts. 7. ver. 51, 52, 53.

Wrought in me all manner of concupiscence] i. e. Wrought in me all manner of lust and evil desires, as lust to whoredome, lust to adultery lust to luxurie, lust to Drunkenness, lust to Envy, &c. Which being reteined in the breast, with delight, grew at length so strong, as that they broke out into outward Acts.

For without the Law sin was dead] i. e. For before the Law was given by Moses sin was in a manner dead, and not so active nor vivacious in me, as she was after the giving of the Law.

He speaks of sin, as of one that had life by a Prosopopoeia.

Sin is said to live, when sh [...] stirs up lusts and motions to evill in us, and the more and greater her life is, the more and greater lusts she stirreth up in us.

Sin was not absolutely dead before the Law came, for she stirred up lusts to evil, even then: but she was not so vigorous, and so vivacious in stirring up lusts in carnal men before the Law came, as she was afterwards. So then she was said to be dead before the Law Comparatè, that is in comparison of what she was; when the law was given though she lived, even before the Law.

Ver. 9. For I was alive without the Law once] i. e. For I was alive to innocency once, to wit, when I was without the Law, or before the Law was given; Supple, incom­parison of what I was, when the Law came.

Note, that the word [...], I was alive, must be interpreted here of an inn [...]cent life or a life to innocency, and so must carry a moral signification: And must be so under­stood, not as though he (or rather he whom he personates) did live then an absolute inno­cent life; but that he lived a life, which was innocent in comparison of that life, which he lived, after the Law came.

But when the Commandment came sin revi­ved, and I died] But when the Law and com­mandment was given by Moses, sin got life and lived strongly and vigorously in me; and I died to innocency daily, growing every day worse and worse.

Sin revived] The word, which is ren­dred here Revived is in the Greek [...], which comes from [...]. Now [...] is compounded of the preposition [...] and [...], vivo, to live, and note, that this prepositi­on [...], though it doth for the most part [Page 138] change the signification of the word, before which it is prefixea in composition, yet it doth not always so, but it is sometimes redun­dant, as in [...], which signifies the same as the simple [...], solvo, to loose; sometime it augments the signification, as [...], clamo to cry, [...], Exclam [...], to cry aloud (See Hen. Steph. Thesaur, vocab. [...]) accor­ding to this we may say, that [...], sig­nifieth here simply to live, or else to live a strong and vigorous life.

But yet when the Apostle said of sin, in the former verse that she was dead [...] may be taken here, as it is most usually taken for revived: for what is the passage from death, to life but a reviving.

And I died] To wit, daily to Innocen­cy.

This dying is opposed to that living, which he said he lived in the former part of the verse.

Note here, that it is not unusual with the Apostle. [...], as he himself speak­eth 1. Cor. 4.6. that is in a figure to trans­fer that to himself; which hath been acted by other persons, you may see Examples thereof 1 Cor. 6.12. And 1 Cor. 10. ver. 23, 29, 30 And 1 Corinth 13.2. And Galat. 2.18.

Now therefore (under correction) I conceive, that the Apostle doth here [...], also and speak that in his own person which was acted in the persons of others; that is that the Apostle personates here the people of Israel both wh [...]ch lived b fore the Law, and which lived under the Law, which was given by Moses, and so personates them, as if they were but one single person.

Theophylact. and Saint Chrysostome be­fore him interpret this place by such a figure.

This figure [...], or of personating others, the Apostle doth especially use, when he speaks of things which would not be so pleasing to them, to whom they truely be long; and he doth it. First for modesty sake, and secondly, that he might give the lesse of­fence to them.

Ver. 10. And the Commandment, which was ordained to life] and the Commandment, which was ordained of God for this end, that they to whom it was given might lead an in­nocent, holy, and just life; And by so living, might attain to an happp and blessed life, as a reward thereof,

I found to be unto death] i. e. I found to be, an occasion to bring me to death, viz. a death to innocencie, and holiness and righte­ousness first, and then to the guilt of aeter­nal death, as a reward or punishment of that former death.

Ver. 11. For sin taking occasion by the Commandment, &c.] Note here, that the Law did not (if we speak properly) so much as give an occasion to sin, to stir us up to evill. But sin took an occasion by the Law.

He speaks of sin as of a Person.

Deceived me] He saith deceived me, be­cause sin guilds over her baits, and her evil mot ons with the appearance of some good: which though they are apprehended as good, appear at last in their own colours, even e­vill as they are, so that the Sinner at length sees, that he was deceived by them.

And by it slew me] It slew him, by ta­king away his life of innocency first; And then making him guilty of aeternall death.

Ver. 12. Wherefore the Law is holy] i. e. Wherefore the Law is separate f om all e­vill, that is, Wherefore the Law is good, notwithstanding that which hath been ob­j [...]cted against it.

To be holy signifieth properly to be separate from other things, by way of eminency, and in a part [...]cular manner, that is said to be holy which is separate from all manner of naughti­ness.

This conclusion or inference is drawn chiefly from those words, Viz. I had not known Sin but by the Law, &c.

And the Commandment holy, and just, and good] By the Commandment is meant, the tenth Commandment, as before.

This Commandment may be sa [...]d to be holy because it forbids those lusts and desires, which tend to the immediate dishonour of God: And just, in that it forbids those lusts and desires, which tend to the immedi­ate hurt of our Neigbour; and good in that it forbids those lusts and desires, which tend to the immediate hurt of our selves.

There is a difference between a Law and a Commandment; for a Law is a body of com­mands or commandments given by a Law-giver, As when we say, The Law of Moses or the Law of Christ, each of which contains many particular commands: But a Com­mandment is but a particular mandat, or praecept, or branch of a Law, which com­mands or forbids some particular or special thing to be done, or left undone.

Ver. 13. Was then that which is good made death unto me?] i. e. Was then the Com­mandment, which is in it self good, the cause of death to me? Or was the Commandment, [Page 139] which was in it self good, the cause why I died to Innocency first, and then through that, became guilty of eternal death?

That which is good] By that which is good, he meaneth the Commandment, of which he spoke in the foregoing verse: And un­der the name of good he comprehends here, that which he called Holy, and Just, and Good before.

God forbid] See ver. 7.

But sin] Supple, was made the cause of death to me.

That it might appear sin] i. e. So that it did appear to be sin indeed, sin in her own colours, by those effects which she wrought in me.

Note, that the particle That, is here a note or sign of the Event.

Working death in me by that which is good] i e. By working death, or because she wrought death in me, by the Commandment which was good

The death here spoken of, may be under­stood, not only of death to Innocency, but also of Eternal death of which the death to Innocency, makes the nocent man guilty.

That Sin by the Commandment might be­come exceedingly sinful] i. e. So that Sin taking occasion by the Commandment (and by that working all manner of Concu­piscence in me) did shew her self exceedingly Sinful.

He speaks of Sin as of a Person by a Pro­sopopoeia, and therefore calls Her, sin­full.

Ver. 14. For we know that the Law is spi­ritual] i. e. For we all very well know, that the Law is Spiritual, and commands spiritual things.

The Law is spiritual] The Law is said to be spiritual because it commands spiritual things, and ordereth, of it self, to a spiritual life: And now if the Law be such it cannot be made death, or, be the cause of death in it self to any one.

By this he proves, what he said first, in the former verse, viz. that that which is good, that is, That the Law was not made death unto him.

But I am carnal sold under Sin] But I at my best estate am carnal being addicted to the affections and lusts of the flesh (which move me contrary to the Law) and am carried a­way with them, yea I am as very a servant or slave to Sin as he which is bought or sold in a market, is a slave or servant to him which bought him.

By this he proves, that which he said last in the former verse, viz. That it was Sin, which was made death unto him.

Note, here that the Apostle speaks in the person of one which was under the Law, yet which had attained to the highest degree in that Estate, that a man could attain to, which was not yet in Christ: For every one which was under the Law, had not such a mind, as he here speaks of in the latter part of this Chapter: And there were divers degrees of them which were under the Law. Suppose therefore that the Apostle speaks here of such an one as that Scribe was, which our Savi­our speaks of Mark 12.34. of whom he says, that he was not far from the Kingdom of God.

Sold under Sin] i. e. As very a servant or slave to sin, as he which is bought or sold in a Market, is a servant or slave to him that buyes him.

He alludes here to servants or slaves which are bought and sold in a Market to be under the power or command of the Buyer, so that to be sold under Sin, is as it were to be sold to Sin, to be under her and her com­mand.

As he alludes here to a servant or slave which is bought or sold in a Mar­ket: So he alludes to a servant or slave which is taken in the wars, ver. 23.

When S. Paul saith here, that he is car­nal, sold under Sin: And when he saith, ver. 23. I see another Law in my members warring against the Law of my mind and bringing me into captivity to the Law of Sin. It seemeth to be most probable (under cor­rection) that S. Paul speaks not here, ei­ther in his own person, or in the person of a Regenerate man: For the Law of the Spirit of life hath made me free from the Law of Sin and of death saith, S. Paul, while he speaks in the person of a Regenerate man, Chap. 8.2. And Chap. 8. ver. 9. speaking to those which are in Christ Jesus, he saith ye are not in the flesh, but in the spirit (that is, ye are not carnal, but spiritual) if so be that the Spirit of God dwelleth in you. Now if any man have not the Spirit of Christ, he is none of his: And Chap. 8.13. If ye live after the flesh ye shall die, but if through the Spirit, ye mortifie the deeds of the flesh ye shall live. S. Paul therefore speaks not here, in his own person, nor in the person of a Regene­rate man, but in the person of a man that is under the Law, and unregenerate and as yet without Christ, but yet not far from the [Page 138] [...] [Page 139] [...] [Page 140] Kingdom of God, as I said before.

Ver. 15. For that which I do I allow not, &c.] In this verse he proves that which he said in the latter part of the former verse: To wit, that he was sold under Sin. That is, that he was as very a servant or slave to sin, as he which is bought in a Market, is to him which buys him. For a servant or slave which is so bought, is not at his own disposal, or under his own power, to do any thing, which he himself likes, or would do, but is at the disposal of his Lord and Master which bought him; and is under his power to do whatsoever he would have him to do.

That which I do I allow not] i. e. That which I do, I approve not of, in my mind as of a thing well done.

Note, that these words, I do, extend fur­ther than to positive doing, for they extend aswel to what he did not as to what he did, as will appear by the subsequent words where that which is here spoken in ge­nerall, and in gross, is divided into parti­culars.

For what I would that I do not] q d. For whereas I have at sometimes some light de­sire and will, to do that which is good, and which is c [...]mmanded by the Law of God, I do it not, but am drawn away from it, by con­trary lusts and affections of Sin.

He speaks here of a light and inefficacious will to do good; He proves also here, that he was sold under Sin.

But what I hate that do I] But whereas I am unwillng many times, to do that which the Law forbids, yet I do it, being drawn by contrary lusts and affections of Sin to do it.

The hate here spoken of, is not to be un­derstood of a perfect hatred, but of some light unwillingness, neither is this unwillingness to be thought to be in him at all times, when he sins against a Negative Law or Command, but at sometimes onely.

And as this hatred is but a light unwilling­ness to do that which he doth: So is that willingness to do that which he doth not, a light and in efficacious willingness, and such as takes him only at sometimes.

The word rendred, I hate, is in the Greek [...], which doth not always signifie a per­fect hatred, as may be seen, Gen. 29 31. Mat. 10 37. John 12. 25, &c.

Video, meliora proboque,

Deteriora sequor. Saith Medea in the Poet.

I see better things and allow of them in my judgement, but I follow and do those which are worse.

Such an affection as is in the Poets Medea is in the man which the Apostle here perso­nates, or somewhat better.

Ver. 16. I do that which I would not] These words are the same for sence and Lati­tude with those words of the former verse, viz. That which I allow not. And the Infer­ence or Conclusion mentioned or collected here in this verse, is drawn from thence.

If then I do that which I would not, I con­sent unto the Law that it is good] The Con­sequence of what the Apostle here says depends upon that (which yet is a true) supposition) that what he would not do, he would not do, because it was forbidden by the Law.

Note, that from the discourse immediately foregoing, the Apostle draws a double con­clusion, one contained in this verse, whereby he proves that the law was good, and there­fore Spiritual, in relation to what he said, ver. 14, viz. For we know that the law is Spiritual. The other in relation to what he said in the same verse, viz. But I am car­nal sold under sin, which conclusion is con­tained or set down in the verse following, in those words. Now then it is no more I that do, but Sin which dwelleth in me.

Ver. 17. Now then it is no more I that do it but Sin that dwelleth in me] This conclu­sion is drawn, not from the Sixteenth, but the fifteenth verse of this Chapter, and relates thither, q. d. Now then if I do, that which I allow not of according to my mind, it is no more I that do it (to wit, as I am under the law and taught and directed thereby) but Sin that dwelleth in me, and so by Conse­quence, I am (as I said I was verse 14.) Car­nal, sold under Sin.

It is no more I that do it] i. e. It is not I that do it, viz. as I am taught and directed by the Law. Or, he may say, that he did it not, but Sin which dwelleth in, to shew, that sin swayed him to do what, he did, when he would not do it. For when two causes con­cur to one effect, the effect is oftentimes at­tributed to the prime and principal cause, and denied to that which is less principal, though that did act also. So S. Paul saith, that he laboured more than all the other Apostles, yet not he, but the Grace of God which was with him, 1 Cor. 15.10. Where he attributes his labour to the Grace of God, which was the Principal cause of that his labour, and denies himself to be cause thereof, be­cause (though he did labour himself) him­self [Page 141] was the less principal cause of that his labour.

No more] The Greek is [...], and [...] doth sometimes redound, and become super­fluous in a sentence.

But Sin that dwelleth in me] By Sin he means here; that Sin or those Sins to which he was accustomed and which reigned in him or had dominion over him, which Sins are said to dwell, and may be said to reign in him, by reason of those habits which they through custom, and often repetition had pro­duced in him. And as Sin is said to dwell in a man, by reason of that vitious habit which she produced in him; So on the contrary is the holy Ghost, said to dwell in us, by rea­son of the gifts which it infuseth into us, 1 Cor. 3.16.

Note, that the Apostle speaks here, of such as had lived long in sin (yea from their In­fancy) as will appear (as by many passages of the Text) from the Sixth Chapter hi­therto; so from those words, viz. Not in the Oldness of the Letter, ver. 6. which occasi­oned the discourse, which followeth from thence, to the end of this Chapter.

The Apostle speaks of Sin, as of a Person: and as he speaks of Sin as of a Person, so he speaks of himself as of an house, in which this Person dwelleth. And by that, that he saith, that Sin dwelleth in him, he shews, that she reigned in him, and bore rule and swaid there, as the Master of a family doth in his own dwelling house, for to this the Apostle seems to allude.

To dwell signifies sometimes to be as a Lord or Master in an house. As Psal. 84.12. I had rather be a Door-keeper in the house of my God, than to dwell (that is) than to be a Lord or Master, in the tents of wickedness.

Ver. 18. For I know that in me that is in my flesh dwelleth no good thing] i e. He proves by this that Sin dwelleth in him, For by that which is good, he means a spiritual good, and such a spiritual good, as with which reigning Sin cannot consist. For the good which he here speaks of, is as opposite to Sin mentioned in the former verse (which is reigning sin) as light to darkness, or heat to cold: So that if this good dwelt in him, that Sin would not dwell in him, and that Sin will dwell in him, till this good takes possession in him. When therefore he says, I know that in me, that is, in my flesh, dwelleth no good thing, There is a Synechdoche Generis in the word good: And he alludes to a Master or Mistress of an house, in the word dwells, as he did by the same word, in the former verse.

I know] To wit, by Experience.

That in me] Those words the Apostle corrects or limits by the words following, viz. by those, That is in my Flesh, that he might exempt his mind from that which he saith of his other parts or faculties, in this verse: For in them he says there dwelleth no good, but in his mind there dwelleth some good; in that the mind knoweth the Law of God and assents to it as good, and propounds it as good to the will, and so serves the Law of God, as he speaks, ver. 25.

In my flesh] He opposeth the flesh, here to the mind which he speaks of ver. 23. & 25. And which he calls the Inward Man, ver 22. And whatsoever is not the Mind, he comprehends under the name of Flesh, the will it self not excepted, by reason of the corruption, and vitiousness which is in it. For the Apostle calls Idolatry Witchcraft, hatred, variance, emulation, strife, seditions (which are the Acts of a vitious Will) the works of the Flesh, Gal. 5.19. yet though the Will be vitious and corrupt in such a man, he may have sometimes a light and in­efficacious Will or desire to do that which is Good.

For to Will is present with me] i. e. For I can, yea often do will that which is good and according to the Law, and have a light desire to do it.

This will or desire which he speaks of, is a weak and inefficacious will and desire.

But how to perform that which is good I find not] i. e. But I find not any thing to help me or assist me to do or perform that good efficaciously which I would do.

Ver. 19. For the good that I would I do not] See this verse expounded, ver 15.

This was brought as an Argument (ver. 15.) to prove that it was Sin that made him do what he did: Here it is brought as an Argument to prove, that he had no spiritual good dwelling in his Flesh, or to bear rule there, and to reign over sin.

Ver. 20. Now if I do what I would not, it is not I that do it but Sin that dwelleth in me] See ver. 17.

Ver. 21. I find then a Law that when I would do good evil is present with me] The word rendred then is in the Greek [...], which may be rendred Immo, Ʋti (que) Pro­fecto, yea, truly, verily. I render it there­fore thus, Yea I find a Law, that is I find [Page 142] that when I would do good, there is that in my flesh, which stirs me up to do that which is evil, q. d. I know, that in me (that is in my flesh) dwelleth no good thing, yea I find, that when I would do good, there is that in me (that is in my flesh) which stirs me up to that which is evil and naught, and which I would not do.

I find a Law that when I would do good, evil is present with me.] There is an El­lypsis in these words, leaving therefore their liberties to other, I conceive that the whole Sentence must run thus: I find a Law, that is, I find that when I would do good, evil is present with me.

The Apostle breaks off therefore, when he had said, I find a Law, and leaving that abrupt, assumes, a speech aequivalent to that which he would have said, which is this, I finde, that when I would do good, evil is pre­sent with me.

A Law] The Apostle takes the word, Law, by a Catachresis sometime, for that which is a motive or incentive to that which is good, as ver. 23. Where he mentioneth the Law of his mind: And sometimes again for that which is a motive or incentive to that which is evil as ver. 23. when he saith, I see ano­ther Law in my members warring, &c. And this he doth, because a Law properly taken doth move, and incite those to whom it is given, by her promise of rewards, to do those things which she commands: Here he takes it for a motive or incentive to evil.

Evil is present with me] By evil he means that which incites him and stirs him up, to that which is evil, by a Metonymy.

In particular by evil he means here the car­nal concupiscence, or carnal appetite, or car­nal desires and aff [...]ctions, which are in him, and which stir him up to embrace and fol­low those things, which are naught, and sin­ful for him to do.

That which he calls [...], or Evil here, he calls [...] or a Law in his members, ver. 23.

Ver. 22. For I delight in the Law of God after the inner man] i. e. For I delight in the Law of God (or some commands thereof) according to what my inward man, that is, my mind or understanding propounds to me.

The delight, which he here speaks of, is but a short and imperfect, and an inefficacious delight, and such a delight, may be in an unre­generate man, for our Saviour tels of one, who heareth the word, and anon with joy receiveth it, but hath no root in himself, &c. Mat. 13.20, 21. And surely such a one is not a regenerate man.

This delight is in his will, as we may ga­ther from those words ver. 15. What I would do not. And from those words ver. 18. To will is present with me.

In the Law of God] By the Law of God he means the Law which was given by Mo­ses: and yet perhaps his delight might be not the whole Law, but only in some particular commands thereof, when he saith I delight in the Law of God after the inward man, &c.

After the inward man] The Greek is [...], i. e, according to the inward man: where the preposition [...] signifies a conformity to a thing, as [...] Xenoph. Non facium secundum Regis literas, i. e. They will not do according to the Kings Letters, or as the Kings Letters direct them, or would have them to do.

Note, that the inward man, or the mind, that is not the subject here of this delight here spoken of, but the will rather, or the reasonable appetite, is the subject thereof; for the mind is not properly said to rejoyce, or delight in any thing; but the mind pro­poundeth the Law of God to the will, as a thing delectable and perswadeth her to de­light in it, and to practise it, and the Will doth take some small delight in it, or in somethings, which it commands, and would practice them according to what the mind propounds to her, & perswades her to do, but her willingness is imperfect, and in efficacious.

By the inward man he means the mind, as appeareth, ver, 25. which be calls a Man, per Senechdochen integri, and the inward man, because the mind and the operations thereof are remote from the senses of other men, so that they cannot perceive them in themselvs.

Note that whereas the Apostle doth else­where make mention of the old man, and the new man, these are not the same with the outward man, and the inward man here; for the old man, and the new man are so cal­led, per Metonymiam subjecti, by reason of the diverse qualities in man: But the outward man, and the inward man, are so called per Senechdochen by reason of the parts of a man

Ver. 23. But I see another Law in my mem­bers] i. e. But I find or perceive another mover or actor in my body.

I see] That is, I find, or perceive by ex­perience.

He speaks here after the manner of the Hebrews, which call all sensations and per­ceptions, by the name of seeing.

Another Law] What he means here by a Law in a general sence, see Notes ver. 21. In particular he calls the motions of the car­nal appetite (which some call also concupis­cence) a Law here

In my members] i. e. In my body, Synech­doche.

Warring against the Law of my mind] i. e. Warring against my mind, which is as a Law Or, warring against the dictates of my mind, which are as a Law, See Notes ver. 21.

His carnal appetite and concupiscence, or his carnal affections are said to war a­gainst his mind, or the dictates of his mind, by a Metaphor taken from wars because the carnal affections and desires, which flow from his carnal appetite or concupiscence, are contrary to the dictates of his mind, for they incite to that which is contrary to the Law of Moses; but the dictates of the mind speak well of the Law, and say, it should be kept.

And bringing me into captivity to the Law of sin] i. e. And overcoming me, and taking me, as it were, a Prisoner, and making me a Ca­ptive, and delivering me up as a slave to sin.

He persists in his Metaphor taken from the wars; where they, which are overcome by them, which serve the Conqueror in his wars are delivered up to the Conqueror, to be made Servants, and Slaves at his will.

To the Law of sin] i. e. To sin, which is as a Law, or to the motions of sin, which are as a Law.

Why sin or the motions of sin are said here to be a Law, See Notes ver. 21.

When the mind or understanding of such a man, as the Apostle here personates, pro­pounds to his will the Law of God, as a thing delectable, and to be kept, as a thing honest and good and useth motives, and per­swasions thereunto: the will doth sometimes incline to it, and produce an act of delight, and willingness, that way: But then the carnal appetite or concupiscence or carnal affections arise in him, with their preten­ces of some apparent good, and tempteth the will from that real good, which the mind propounded to her, to follow them: And they being stronger than the mind, the Will and the whole man is carried after them, and so become guilty of a new sin, and are made daily more and more prone to sin, than they were before. And this is that which the Apostle here sayes, under the Metaphor of warring and taking Captive.

Which is in my members] i. e. Which is, or which dwelleth in me, or in my body Synechdoche.

Ver. 24. O wretched man that I am who shall deliver me from the body of this death?] Better (as it is rendred in the margin of our Bibles) Who shall deliver me from this body of death? That is, who shall de­liver me from these my deadly enemies, Viz. From my carnal affections, and from Sin, &c.

He whom Saint Paul personates, cries out here in the sense of his sins, and the torture of his conscience, which is tortured there­with: For the wicked'st men that are, do sometimes feel the torture and horrour of their conscience, for their sins, when they seriously think of the Law of God, and their own doings.

It will be no wonder that a man under the Law, should cry out, O wretched man that I am who shall deliver me from this body of death. When that young m [...]n in the Gospel who was under the Law, (For we cannot say, That he was under grace) said unto Christ, Good Master, What good thing shall I do that I may have [...]ternal life, Mat. 19. v. 16.

From this body of d [...]ath] That is, from this deadly body, that is, [...]om these my dead­ly enemies, which will destroy me, and bring me to everlasting death, at last.

He calls his deadly Enemies, to wit, sin and her lusts and d [...]sires. And the Flesh, and his carnal affections. A Body (by a Meta­phor drawn from Wars, which Metaphor he holds hitherto) for an Army is ordinarily called a Body, and a Company of Horse­men or Foot-men are called a Body of Horse and Foot; And by the like kind of Meta­phor, particular Sins are called the Body of sin, Chap. 6. ver. 6. Our Apostle calls sins, also, the Body of Sins, Coloss. 2.11. though by another Metaphor.

Of death] That is, deadly: [...], of death, for [...] or [...], Deadly, where a Substantive of the Genitive case, is put after the Hebrew manner for an Ad­jective.

Ver. 25. I thank God through Jesus Christ our Lord] For what he thanks God, is not here expressed; for there is an Ellipsis in these words, The words therefore may be made up thus, q. d. I thank God, that he hath delivered me from this deadly body, that is, from this company of deadly enemies, through our Lord Jesus Christ.

If we take these words in this sence, then we must say that the Apostle speaks these words, in his own person, as he was regene­rated, [Page 144] and delivered from the Law: and then they are to be read, as it were with a Pa­renthesis.

He that sees the misery of other men, how grievious it is, and was in the same misery once himself, or liable thereunto, and is de­livered from it, will break out in thanks to God, for his great goodness in deli­vering him, upon sense of that mercy.

The aforesaid words of the Apostle, may also be made up thus; q. d. I thank God, that he hath shewed me a way how to be delivered from this deadly body, or from this body of deadly enemies, For he hath made away to deliverance by Jesus Christ our Lord.

And this may he speak, which is under the Law, and yet hath so well profited, as that seeing no hope of salvation by the Law, sees salvation in Christ, though he be not as yet engrafted into Christ, for the Law was a Schoolmaster to bring us to Christ, that we may be justified by faith, saith our Apostle, Gal. 3.24.

Such a one though he be yet under the Law, I account not to be altogether under the imperfection of the Law, though he be not yet engrafted into Christ, and Regene­rate.

So then with my mind, I my self serve the Law of God:] q. d So then I my self, though I am carnal, do with my mind serve the Law of God, and by so doing, do ac­knowledge that the Law of God is spiritual.

This hath its immediate connexion with the 21 or 23 verses. And he speaks it in the person of such a man, as I told of, v. 14.

He saith that he serves the Law of God with his mind, because he approves of the Law of God as good, with his mind, and propounds it with his mind to his will to be embraced and followed by her, as a real good; which is the duty of the mind to do, and in which the mind by so doing, is sub­servient to the Law of God, whose duty is to teach men what they should do, and to stir them up to the doing of it.

But with the flesh the Law of sin] What is meant here by flesh, See ver. 18.

By the Law of sin he means sin it self, which he calls the Law of sin, that it may answer those words The Law of God. And because it doth as a Law incite men to fol­low her lusts, which are as it were her com­mands, See ver. 21.

They serve sin, which follow the lusts, and desires of sin, and put those things in practice, which she allureth or inciteth to.

By saying, But with the flesh I serve the Law of sin, he acknowledgeth that he is Car­nal, and sold under sin. So that in this last verse he brings up his Conclusion (which he draweth from his discourse from the 14. verse hitherto) to that, which he said in the 14 verse, viz. We know that the Law is spiri­tual, but I am carnal sold under sin.

CHAP. VIII.

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

1. I said Chap. 5. ver. 20, 21. That when sin abounded grace did much more abound; so that as sin hath reigned unto death, even so grace might reign through righteousness, unto eternal life by Jesus Christ our Lord; Wherefore, that being so, there is now no Condemnation to them, which are engraft­ed by faith into Christ Jesus, who are such, as walk not after their sensual and carnal appetite and affections; but walk after the spirit to wit, the spirit of Regeneration, with which we are endued, and follow her inclina­tions, and so serve not sin.

2. For the Law of the spirit of life in Christ Jesus, hath made me free from the law of sin and death.

2. And let not any one which is in Christ Jesus, say, nay but I cannot but serve sin: For the spirit of Regeneration, which giveth life, the spirit which we have received by Christ, hath made us free from sin, which bringeth unto death, so that sin hath now no power or dominion over us, where­by to make us to obey her will.

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

3. I say that the spirit of Regeneration that spirit which giveth life and which we received by Christ; I say not, that the Law, hath made us free from sin: For by reason of the impotency of the Law, in that it was weak in comparison of sin, which dwelt and reigned in us, God sending his own Son, in the likeness of sinful man and for this end, that he might destory sin, hath destroyed sin by his body, which was crucified for us; by which also he purchased and gave us the Spirit of Regeneration.

[Page 145] 4. That the righteousness of the Law might be fulfilled in us, who walk not after the flesh, but after the spirit.

4. That (by the spirit of Regeneration which he pur­chased for us, and which he hath given us) the Righteousness which the Law prescribes, should be fulfilled in us, which are justifyed, and are engrafted into Christ, by faith, who are such, as walk not after our carnal or sensual appetite and affections: But such as walk after the spirit of Regeneration, with which we are endued and follow her inclinations.

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

5. I say who are such, who walk not after our sensual or carnal appetite or affection, but such as do walk after the spirit of Regeneration, with which we are endued, and follow her inclinations: For though they which are carnal love and follow after their sensual and carnal appetite and affections, they that are spiritual do love, follow after and delight themselves in these things to which the spirit which is in them, inclineth them to.

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

6. And not without cause, for to love, follow and delight in those things which the sen­sual or carnal appetite or affection moveth to, will certainly bring everlasting death; But to love, follow and delight in those things which the spirit of Regeneration inclineth, is that, which brings everlasting life and peace.

7. Because the carnal mind is enmity againsh God: for it is not subject to the Law of God, neither indeed can be.

7. For the man which loves, follows after, and delights in those things to which his sen­sual or carnal appetite and affections tempt him to, is an enemy to God: For he is not subject to the Law of God, neither indeed can he be, so long as he is such, and doth so.

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

8. So then I grant you (that say, nay, but we cannot but walk after our sensual or carnal appetite and affections) I grant you I say, that they which are car­nal cannot please God, nor can they do otherwise then walk after their sensual or carnal appetite and affe­ctions.

9 But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his.

9. But ye are not carnal, but Spiritual, in that the Spi­rit of God, by which ye are Regenerate, dwelleth in you: for if any man hath not the spirit of Regeneration which Christ hath purchased for us, he is none of Christs.

10. And if Christ be in you, the body is dead because of sin: but the spirit is life because of righteousness.

10. And now being that the spirit of Regeneration, which Christ hath purchased, is in you; your body indeed is subject to death, and shall one day die, by reason of original sin; or the sin of Adam which was derived to you: But yet your souls shall live, and never see death, by reason of that Spirit of Regeneration (which is also called the Spirit of Righteousness) with which ye are endued.

11. But if the spirit of him that raised up Jesus from the dead, dwell in you: he that raised up Christ from the dead, shall also quicken your mortal bodies by his spirit that dwelleth in you.

11. But yet (that you may know that your bodies shall not so die, as their bodies do, which are Carnal) being that the Spirit of Regenerati­on is in you: God the Father (who raised up Jesus from the dead) shall after death, quicken and enliven your mortal bodies, with an everlasting life, by reason of that Spirit of his, which dwelleth in you?

12 Therefore brethren, we are debtors, not to the flesh, to live af­ter the flesh.

12. Therefore Brethren being it is so, we ought not (if we have any love at all to our selves) to be servants to our sensual or carnal appetite or affections, to follow their motions: But we ought to be servants to the Spirit, that Spirit of Regeneration which is in us, and to follow her in­clinations.

[Page 146] 13. For if ye live after the fl [...]sh, ye shalt die; but if ye through the spirit, do mortifie the deeds of the body, ye shall live.

13. For if we live after our sensual and carnal appetite and affections, and follow them, we shall die eternally: But if we, through the power which we have by the Spirit of Regeneration which is in us, do mortifie and destroy the deeds, to which our sensual and carnal Appetite (which is in our body) tempt us to, we shall live an everlasting life.

14. For as many as are led by the Spirit of God, they are the sons of God.

14. For as many as are lead by the Spirit of Regeneration, which God hath given us, and follow her motions; so many are the Sons of God, and by consequence heirs of life everlasting.

15. For ye have not received the spirit of bondage again to fear: but ye have received the spirit of adoption, whereby we cry Abba, Father.

15. I say so many are the sons of God: for they which have received the Spirit of Regeneration, have not re­ceived a servile spirit, where­by they should like slaves and servants, fear and be afraid to approach and come neer to God, such a spirit as we Jews had at the giving of the Law in Mount Sinai: But we have received a filial and Son-like spirit, whereby we are bold to approach to God, and to speak confidently to him, and to call him (as Sons) Abba Father.

16. The spirit it self beareth witness with our spirit, that we are the children of God.

16. The spirit [...]t self, by begetting in us a filial affecti­on and Son like disposition towards God, beareth witness to our souls, that we are the children of God.

17. And if children, then heirs, heirs of God, and joynt-heirs with Christ: if so be that we suffer with him, that we may be also glori­fied together.

17. And if we are the chil­dren of God then are we heirs, even the heirs of God and coheirs with Christ, of everlasting Glory: And this inheritance of everlasting Glory, shall we inherit with Christ, if that we suffer as Christ did: And in­deed let us suffer as Christ did, that we may be also glorified together with Christ.

18. For I reckon, that the sufferings of this present time, are not worthy to be compared with the glory which shall be revealed in us.

18. For (that now I may arm you against sufferings) I have weighed as it were in a bal­lance, our sufferings on the one side, and our rewards on the other, and have cast up, as it were the sum of both of them, and I reckon or conclude, that the sufferings of this present life, are so small in comparison of the reward, as that they are not worthy to be compared with the Glory, that shall be openly given and bestowed upon us hereafter, who suffer for Christ sake.

19. For the earnest expectation of the creature, waiteth for the manifestation of the sons of God.

19. I say, that shall be o­penly given and bestowed upon us hereafter, and I speak of it as a thing which shall most certainly be: For the Creature (whose expectation shall not be frustrate) doth with earnest expectation wait for the manifestation of this Glory, in the Sons of God.

20. For the creature was made subject to vanity, not willingly, but by reason of him, who hath subjected the same in hope:

20. I say, that it doth with earnest expectation, wait for this; for the Creature, when it was made subject to vanity, was not made subject thereunto willingly, but only in obedience to God, who would and did subject the same to vanity, with hope notwithstanding in the creature, that it should one day be delivered from that vanity.

21. Because the creature it self also shall be delivered from the bondage of curruption, into the glorious liberty of the children of God.

21. I say, with hope not­withstanding in the creature, that it should be one day de­livered from that vanity; for (which is the ground of this its hope) the irrational creature it self also, as well as man, shall be delivered from this bondage of corruption and vanity, when the glorious liberty of the Sons of God (whereby they shall be totally freed from their miseries and be estated in glory) shall appear.

[Page 147] 22. For we know that the whole creation groaneth, and travelleth in pain together, untill now.

22. For we know, that the whole company of the Crea­tures, from the time; that man fell, untill now, groan, and travil, as it were a woman, which is in pain, and would fain be delivered, desiring to be delivered from this their bondage.

23. And not only they, but our selves also, which have the first fruits of the Spirit, even we our selves groan within our selves, waiting for the adoption, to wit, the redemption of our body.

23. And not only they, but we also, we I mean, which are regenerate, in that we have (though not the full harvest, yet) the first fruits of the Spirit, even we our­selves groan within ourselves (as being sensible of the miseries and vexations, which we are subject to, and, feel, while we are in the body) waiting for the full effect of our Adoption, to wit, the redemption of our bodies from these miseries and vexations.

24. For we are saved by hope: but hope that is seen is not hope for what a man seeth, why doth he yet hope for?

24. For though we are sa­ved from these things, yet we are saved as yet, but only in hope; But the thing, that is hoped for, if it be enjoyed, is not now hoped for; for what a man enjoyeth, why doth he still hope for?

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

25. But if we hope for that which we enjoy not, then do we with patience wait for it, and so do we with patience expect and hope, for the fruit of our Adoption, to wit the redemption of our bodies.

26. Likewise the spirit also helpeth our i [...]firmities: for we know not what we should pray for, as we ought: but the spirit it self maketh intercession for us with groanings, which cannot be uttered.

26. Again that I may arm you yet further against suffer­ings; the Spirit doth not on­ly witness to our soules, that we are the childr [...]n of God, as I said ver. 16. But because we in our selves are weak, and not able to bear the sufferings, that may befall us, it helpeth also our infirmities and strengthens us, and makes us able to bear our sufferings, and that it doth by enabling us so to pray to God for strength to bear them, as that God will hear our prayers and grant our requests: for we know not of our selves, how we should pray for any thing as we ought: But the Spirit it self teacheth us whilst (as a School­master, which teacheth his Schollars, what he would have them do, by his doing the same before their face) it maketh intercession for us (as it were before our face, that we may learn thereby) with groanings, which cannot be uttered.

27. And he that searcheth the hearts, knoweth what is the mind of the spirit, because he maketh intercession for the saints, according to the will of God.

27. And God which know­eth the hearts, knoweth and approveth of the desires and prayers of the spirit, & grants them in the behalf of us the Saints, because he maketh intercession for the Saints, according to the will of God.

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

28. Again we know that all things (and sufferings as well as any other thing) work together for good to them, that love God, that is, to them who are effectu [...]lly called of God to the grace of the Gospel, with a purpose in God to make them like the pat­tern of his Son in sufferings.

29. For whom he did foreknow, he also did predestinate, to be con­formed to the image of his Son, that he might be the first born amongst many brethren.

29. For (that ye might not be startled at this) them, whom God did decree from all eternity so to love, as to justifie them through faith, and so to endue them with his holy spirit of Regeneration, even then did he also from all eternity destinate and appoint, in his purpose and resolution, to be conform'd and made like in sufferings, to the patterne and copy of his Son Christ Jesus, yet so as that he should be the chief, among all suffering brethren, and suffer more than any of them all

[Page 148] 30. Moreover, whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.

30. And whom he did from all eternity destinate and ap­point to this, them also he called to it: And whom he called to it (because they, which afflict and persecute them, think and say of them, that they are the most wicked men in all the world, and so do they which see them, so afflicted and persecuted) them will he justifie from all evil speeches and censures, which are cast upon them: And whom he will thus justifie, them he will also glo­rifie, even because they thus suffer.

31. What shall we then say to these things? If God be for us, who can be against us?

31. What shall we then say more? If God be for us, and as an advocate will plead our cause, who can be against us, so as to hurt us.

32. He that spared not his own Son, but delivered him up, for us all: How shall he not with him also freely give us all things?

32. He that so pittieth us, as that he spared not his own Son, but delivered him up to death for our sakes, that he might save us, how can he stick to g ve us freely. and most liberally all things, which we stand in need of, or may be any way bene­ficial to us, when as in comparison of his Son, all these things are as nothing.

33. Who shall lay any thing to the charge of Gods elect? It is God that justifieth.

33. Who shall lay any thing to the charge of Gods belo­ved, to those I say whom God hath elected to justification, so that they should be thereby condemned? Surely none, no, not one: For it is God himself who justifieth them from all their offences.

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

34. Who is he that can by his Oratory, or the power, which he hath with God pre­vail with God to condemn us? Surely none, not any one. For it is Christ that died for us, that he might redeem us from the wrath to come; yea, rather it is he that is risen again, to shew that he hath paid the full price of our redemption, who is even at the right hand of God (and so in the greatest favour and power with him) who also maketh intercession to God for us.

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

35. Though it be so that many accidents, and adver­sity especially, may seperate us from the love of man; yet what shall separate us from the love which God bears to us, for Christs sake? Shall tribulation or persecution, or famine or nakedness, or peril, or sword.

36 (As it is written, For thy sake we are killed all the day long, we are accounted, as sheep for the slaughter.)

36. I say sword, for think it not strange my brethren, that the sword should be drawn to kill us, for this is our portion of old, as it is written, Psal. 44.22. for thy sake, O Lord, are we (which are thy servants and fear thy great Name) killed one after another all the day long, we are accounted of, no o [...]herwise, than of sheep appointed to be slain, so little esteem is made of our blood.

37. Nay, in all these things, we are more than conquerors, through him that loved us.

37. But shall any of these things, I say separate us, from the love which God sheweth us for Christs sake? No, for even in the midst of these things doth God so continue, and shew his love to us, as that we are through the effects of his love, and by the assistance and aid, that he out of his love giveth us not only Conquerors over all these things, but more than Conquerors.

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

38. Wherefore I am per­swaded, that nothing which we can suffer either in our life or at our death; no nor what­soever all the devils of Hell, whether they be Angels, or Principalities, or Powers can lay upon us; Nor the afflictions, which we suffer at the present, nor the afflictions, which are threatned against us for the future.

[Page 149] 39. Nor Height, nor depth, nor any other creature, shall be able to seperate us from the love of God, which is in Christ Jesus our Lord.

39. Nor any creature which is in heaven above, or any creature which is in earth be­neath, or any other creature whatsoever (if they should all combine themselves against us to afflict us to the utter most) shall be able to separate us from the love of God, which he sheweth to us, for the merits of Christ Jesus our Lord.

CHAP. VIII.

Ver. 1. There is therefore now no condem­nation to them, which are in Christ Jesus] This Conclusion or Corollary is drawn from that which the Apostle taught, in the fifth Chapter of this Epistle, and especially in the eighth, ninth, tenth, eleventh verses, and so forward. Not from that which went imme­diately, before in the precedent Chapter: For the sixth and seventh Chapter the Apo­stle spends in answering objections, which rose (one after another) from the latter end of the fifth Chapter hitherto, so that they two chapters come between this, and the first Chapter as it were by the By.

No Condemnation] This is part of the happiness of him, which is justified by Faith.

To them which are in Christ Jesus] i. e. To them which believe in Christ Jesus, and so are made members of his body and inserted into him by saith, as Branches into the vine, That is to them which are justified by Faith, as he speaks Chap. 5. ver. 1.

Who walk not after the flesh, but after the spirit] i. e. Which follow not their sen­sual or carnal appetite and affections, in whatsoever they move them to.

Who walk not after the flesh] The flesh is to be taken here for the sensual or carnal appetite and affections. And to walk after the flesh, is to follow that sensual or carnal ap­petite and affections, and to be carried away with them, which way soever they move, which cannot be done without sin.

The Speech is Metaphorical.

But after the Spirit] i. e. But after the motions and inclinations of the Holy Ghost, which dwelleth in them, (as our Apostle speaks, 2 Timoth. 1.14.)

The Apostle addes this, who walk not af­ter the Flesh, but after the Spirit not as a note of distinction, as though there were some in Christ Jesus, or some which were justified by faith, which did or might walk after the Flesh; and others, which did or might walk after the Spirit; but he adds it as a note of declaration, to declare, what all those are and ought to be for conversation of life, which are in Christ Jesus, or which are justified by faith. They are such, or ought to be such, as walk not after the Flesh, but after the Spirit.

And this he adds least that any one, when he hears that there is no condemnation to them which are in Christ Jesus should think, that now, that he is in Christ Jesus, he may se­curely live in sin, or live as he listeth, and so bring a scandal on Christian Religion.

Ver. 2. For the Law of the spirit of life in Christ Jesus hath made me free from the Law, of sin and of death] The Apostle praevents an objection, here somewhat like to that ob­jection, which he prevented Cap. 7. ver. 14. For a weak and faint-hearted Christian might object here and say, you require (Paul) of all that are in Christ Jesus that they would walk not after the Flesh but after the Spirit. But I hope, that I am in Christ Jesus, and yet having been a slave to sin, and walked so long as I have done after the Flesh: I am a­fraid, that I have been so long a slave to sin, and so long walked after the Flesh, that I can­not be but as a slave to them still, and follow them still; for how shall I be freed from fol­lowing sin, or from walking after the Flesh, who have been so long, as a slave to them. This objection (I say) the Apostle doth here prevent, saying, For the law of the spi­rit of life in Christ hath made me free from the Law of sin and of death.

The Law of the spirit of life in Christ Jesus, hath made me free from the Law of sin and of death] i. e. The power and Efficacy of the Holy Ghost (which dwelleth in me through Christ Jesus, and which brings those to eternal life which follow it, hath made me free from my custome of sin or sin­ing (and so by consequence) from walking after the flesh, as I was wont to walk, which whosoever walkes after, whethersoever she leades them, shall die everlastingly.

That the Apostle is frequent in raising, and answering, or preventing objections, and u­seth that as one way of teaching the Truths, which he hath to teach, I observed before.

The law of the spirit of life] By the Law of the spirit of life, is meant here the efficacy of the Holy Ghost, which dwelleth in them which are in Christ Jesus: For the Holy Ghost is said to dwell in them which are in Christ Jesus, by reason of those gifts with which the Holy Ghost endueth them, and by which they are also sanctified.

In Christ Jesus] i. e. Which is by Christ Jesus. That is, which is given to me by and for the merits of Christ Jesus.

In is put here for By, after the Hebrew manner.

Hath made me free from the Law of sin and of death] That is, hath enabled me to re­sist or turn away from following my carnal and sensual appetite, or my carnal and sensual affections, so that they cannot draw me after them which way soever they will, as they were wont to do.

Note, that the Apostle might have said, only, The Spirit of life in Christ Jesus hath made me free from sin and death: But he saith, the Law of the Spirit of life, and the Law of sin, for the like reason, as he said the Law of works, and the Law of faith, Chap. 3. ver. 27, and as he saith the Law of righteousness, Chap. 9.31.

Note also, that when he saith The Law of the Spirit of life, hath made me free from the Law of sin and of death, he useth a Metaphor drawn from men Enfranchesing slaves, and freeing them from that slavery, which be­fore time they underwent.

Note thirdly, that the Apostle speaks here in the person of such as were justied by faith, and were ingraffed into Christ Jesus, as li­ving branches into the living Vine.

Ver. 3. For what the Law could not do, in that it was weak through the flesh, God send­ing his own Son, in the likeness of sinful flesh, and for sin, condemned sin in the flesh] i. e. For what the Law could not do, in that it was weak, in comparison of the flesh, that God did, who sending his own Son, in the likeness of a sinful man (though he was without sin) and for the destruction of sin, destroyed sin which reigned in us, by his Flesh, that is, by his Body, which was Cru­cified for us.

There is an Ellipsis in these words of the Apostle as they are here translated.

But the words in the Original are these, [...], &c. which may be thus interpreted For by reason of the weakness and imbecillity of the Law, in that it was weak, in compa­rison of the flesh, God sending his own Son, &c.

The Apostle prevents an Objection here, For whereas he said ver. 2. The Law of the spririt of life in Christ Jesus, hath made me free from the Law of sin and of death: a man might object and say, But what needst thou (Paul) to say, The Law of the Spirit of life in Christ Jesus, hath made me free from the Law of sin and of death, when as the Law which was given by Moses can do this. To this the Apostle answers after this manner: q. d. I said that the Law of the Spirit of life, which is by Christ Jesus, hath made me free from the Law of sin and of death; I said not, that the Law which was given by Moses hath done this; because the Law which was gi­ven by Moses, was weak, in comparison of the flesh, and not so able to draw men after it, as the flesh was after it, and therefore by reason of the impotency and imbecillity of the Law of Moses, in that it was weak in comparison of the flesh, God sending forth his own Son in the likeness of sinful flesh, and for this end, that he might be a Sacri­fice for sin, and destroy sin, hath destroyed sin by his flesh, that is, by his Body which was made a Scrifice for us.

For what the Law could not do] That which is said of the Law here, that it could not do, is this, viz. That it could not destroy sin.

The words in the Original are [...], where first we may understand the Preposition [...], propter, then take [...] for [...] or [...], im­potentiam, or imbecillitatem, and then in­terpret [...] of the Law of Moses thus, For by reason of the impotency and weakness of the Law of Moses, &c.

[...] doth not only signifie Impossibi­lis, Impossible, but Impotens, and Imbecillis also, Imperfect, and Weak, and in the Neuter gender with a Prepositive Article, Impotentia, and Imbecillitas, Impotencie, and Weakness.

For that it was weak through the Flesh] The words in the Original are [...]. Where the Preposition [...] which is here rendred Through, is to be ta­ken in a sence of Comparison (as I conceive) q. d. In that it was weak in comparison of the flesh.

And the Law of Moses was weak in com­parison of the flesh, in that the flesh had more power, to draw men after it from the Law: than the Law had to draw men after it from following the flesh.

Through the flesh] By Flesh understand here, the fleshly, that is the carnal appetite of a man

God sending his own Son] Supple, into the World

This sets forth the love of God, in that he would send a Son, and that his own Son, in­to the World for such a purpose.

In the likeness of sinful flesh] Flesh is to be taken here (by a Synechdoche) for the Body; that other part of Man; and that again by a further Synechdoche for the whole man. q d. In the likeness of sinful man.

Note, that the word Likeness, doth not relate here to the word Flesh, but to the word Sinful: For Christ Jesus was true and real Flesh, that is, true and real Man, but yet not truly and really sinful man, he was only like such a man, for he himself was without sin.

Christ was made like to sinful man, in that he was made subject to infirmities and miseries as sinful man was for his sin.

Condemned sin] i. e. Destroyed or slew sin.

To Condemn, is taken here for to Kill, Per metonymiam Antecedentis or Causae. For those Malefactors which are condemned to die, are put to death, after the Sentence of Condemnation is passed on them, to which the Apostle here alludes.

One way by which Christ is said to kill or slay sin; is by purchasing and procuring for us, by his death and sacrifice the Holy Ghost or such spiritual gifts, by which we are able to crucifie or slay sin which reigned in us; and after this way, may the Apostle seem to be particularly understood in this place, if we consider what he saith of the Law of the Spirit of life, in the foregoing verse.

In the flesh] i. e. By his Flesh that is by his Body which was made a sacrifice for us.

In is put here for By; and the Flesh is taken here for his Body (by a Metonymie) and that as sacrificed, and offered upon the Cross as Chap. 7.4. Ephes. 2.5.

Ver. 4. That the righteousness of the Law might be fulfilled in us] i. e. That we might perform those righteous Commandments which are contained in the Moral Law, which was given by Moses, so far forth at the least, and in such manner, as they are ne­cessary to Salvation, to which a most exact and a most perfect keeping of the Com­mandments, is not required.

In us] To wit which are in Christ Jesus.

Who walk not after the flesh but after the spirit] See verse 1.

This the Apostle repeats here, that he may shew the truth of it, and press it home upon them to whom he wrote.

Ver. 5. For they that are after the Flesh do mind the things of the Flesh, but they that are after the spirit the things of the spirit] q. d. I say, who walk not after the Flesh, but after the spirit, for they indeed who are after the Flesh, do mind the things of the Flesh, but they that are after the spirit (as they are which are in Christ Jesus) do mind the things of the spirit.

He grants that of those which are after the Flesh, which he denies of those which are after the spirit to wit, that they mind the things of the Flesh.

By them which are after the Flesh, he means those that are Carnal. The Greek is [...] and the Preposition [...] joyned with a noun substantive, turns it to the nature sometimes of an adjective, and sometime of a participle.

Do mind the things of the flesh] i. e. Do mind those things, which the sensual or car­nal appetite and affections move them to, and delight in them, and follow after them.

Do mind] [...] is the Greek word here and though [...] is properly spoken of the mind or understanding, yet here it is spo­ken of the Will.

But they that are after the spirit, do mind the things of the spirit] By the Spirit, he meaneth that. which he calleth the Law of the Spirit of life, ver. 2. And by such as are after the spirit, he meaneth such as are spi­ritual, and such are they, which are in Christ Jesus, ver. 9.

The things of the spirit] i. e. The things to which the spirit inclineth or moveth them to.

Ver. 6 For to be carnally minded is death] Betwixt this and the foregoing verse we may understand these or the like words, and it is no wonder, or, and not without reason, q. d. And it is no wonder, or, it is not without rea­son, that they, that are after the spirit do mind the things of the Spirit; for to be carnally minded is death, &c.

He proves here, that which he said ver. 5. That they which are after the spirit do mind the things of the spirit.

To be carnally minded] That is, to mind the things of the flesh, as ver. 5. That is, to think of, follow, and delight in the things, to [Page 152] which the sensual or carnal appetite, and af­fections move to.

Is death] i. e. Is deadly. or, that which will certainly bring everlasting death, Meto­nymia effecti.

He proves here (not that they which are after the Flesh, do mind the things of the Flesh but) that they which are after the Spirit do mind the things of the Spirit.

He that is after the flesh, doth not consi­der, that it is death to be carnally minded, therefore he mindes the things of the flesh, But he that is after the Spirit he knows it, and considers it, therefore he mindes not the things of the Flesh, but of the Spirit.

To be spiritually minded] That is, to mind the things of the Spirit as he spoke, ver. 5.

Is life and peace] i. e. Is that which will bring life and peace, through the goodness, and mercy of God. For as the wages of sin is death, so the gift of God to those that follow his Spirit, is eternal life through Jesus Christ our Lord Chap. 6.23.

Is life] By life understand eternal life, and take it Metonymically, for the cause, or, for that which will procure or bring after it, such a life.

And peace] By peace understand first (af­ter the Hebrew manner) the heap or plenty or plentifull return of all good things, and then take it Metonymically, for that which will procure or bring after it such an heap, or plenty, or plentifull return.

Ver. 7. Because the carnall mind is emni­ty against God] i. e. Because he that is car­nally minded, is an enemy to God.

The carnal mind, is put here by a Metony­my for the man that hath a carnall mind, or for the man that is carnally minded, or which mindeth the things of the Flesh And enmity is put here for an enemy: An Abstract for a Concrete.

What it is to be carnally minded, or, to mind the things of the Flesh, See verse 5.

He proves here, that which he said, ver. 6. To wit, that to be carnally minded is death. And certainly if to be carnally min­ded will make us enemies to God, it will bring death upon us, for all the enemies of God shall be destroyed.

For it is not subject to the Law of God] He proves here that the carnall minded man is an enemy to God, and he proves it by this, that such a man as is carnally minded doth not obey the Law of God, and do as God would have him do, and as he is bound to do. See Saint James Chap. 4. ver. 4.

Neither indeed can it be] That is nei­ther indeed can he be Subject to the Law of God, or obey it, to wit, so long as he is such.

Ver. 8. So then they that are in the flesh cannot please God] q. d. So then they in­deed, that are in the Flesh, &c. By those which are in the Flesh, he meaneth such as he said were after the Flesh, that is, such as were carnal.

Cannot please God] i. e. Cannot but walk after the Flesh, which is a thing dis­pleasing to God.

He takes here that, that they cannot please God, for that, that they walk after the Flesh, or that, that they cannot but walk after the Flesh, by putting the Consequent for the an­tecedent. This phrase therefore, Viz. They cannot please God, is the same for the sence, with that viz. Who walk after the Flesh, and it is occasioned from an objection starting from the first verse, though this Corollary or Conclusion be drawn from that which went immediately before,

If you aske therefore to what end the A­postle drawes this Conclusion and Corollary here, for it seemeth, that it might have been well spared, as not being to the purpose of what he had in hand.

I answer, The Apostle prevented, as I said, an Objection in the second verse, an Objection made against that which he said, ver. 1. Who walk not after the Flesh, but after the spirit: for a weak and faint-hearted Chri­stian, though he were in Christ Jesus, yet might say in opposition to that, yea, but I cannot but walk after the Flesh; now therefore the Apostle saith here in reference to that, That it is true indeed (and it would appear out of what he had said) That they which were in the Flesh, cannot but walk after the Flesh: But yet though they cannot but walk after the Flesh, yet they which were in Christ Jesus might do otherwise than walk after the Flesh, for they which are in Christ Jesus, are not in the Flesh but in the Spirit, and so may walk not after the Flesh, but af­ter the Spirit. The Apostle therefore doth draw this Conclusion here, that he might grant so much to the Objection, that by granting so much he may the better induce him to yield to that, viz. That they that are in the Spirit, or, They that are in Christ Jesus walk after the Spirit.

Cannot please God] That is, cannot (while they are such) but walk after [Page 153] the Flesh (which is displeasing to God.)

He takes here that, viz. That they can­not please God, for that, v [...]z. That they walk after the Flesh, or that, viz. That they cannot but walk after the Flesh; by putting the Consequent for the Antecedent.

This phrase therefore viz. They cannot please God. is the same for sence with that, viz. Who walk after the Flesh.

And it is occasioned from a tacite objecti­on arising from the first verse, though the Corollary or Conclusion, which the Apostle draws here, is drawn from that, which went immediately before.

Ver. 9 But ye are not in the Flesh] i. e. But ye which are in Christ Jesus, ye, I say, are not carnall, that ye should say, yea, but we cannot but walk after the Flesh.

But in the Spirit] i. e. But ye are spiritu­al, so that ye may renounce the Flesh, and walk after the Spirit.

If so be that the Spirit of God dwelleth in you] i. e. Being that the Spirit of God dwel­leth in you, to wit, by those gifts and graces which he hath given you.

The conjunction, If, is not dubitantis, but affirmantis, not a note of doubting, but of affirming: and for this reason doth he af­firm without doubting, that the Spirit of God dwelleth in them, because he takes them to be such as were truly in Christ Jesus, ver. 1.

Now if any man have not the Spirit of Christ, he is none of his] This seemeth to to be an Argument to proue that these Ro­mans had the Spirit of Christ in them, upon this supposition, that they were in Christ Je­sus, for (saith he) If any one hath not the Spirit of Christ he is none of his, but if he be his, that is if he be Christs (as ye are) he hath the spirit of Christ in him.

He that hath not the Spirit of Christ is not Christs, that is, is not in Christ, as a living member in the body, or as a fruitfull, or li­ving branch in the vine, and therefore shall be cast out or cut off at length.

The Spirit of Christ] That which he cal­led The Spirit of God immediately before, he calleth the Spirit of Christ here, because it is given and conferred of God through the merits of Christ, who also himself is true God.

He is none of his] i. e. None of his true and living members. Or true and living branches.

Ver. 10. And if Christ be in you the body is dead because of sin, but the spirit is life be­cause of Righteousness] i. e. And if the Spi­rit of Christ be in you, your body indeed is mortall, and shall die by reason of the sin of Adam: But your soul shall live and never see death, because of the Spirit of God and of Christ, that is, because of the Spirit of Righ­teousness, which dwelleth in it.

The Apostle doth here shew, the blessed fruit, which they shall enjoy, which have the Spirit of God and of Christ, viz. That they shall not come into condemnation, as he is said ver. 1. And he doth withall answer an Objection, which might arise from those words ver. 6. To be spiritually minded is life.

For being that the Apostle said there, That to be spiritually minded is life, a man might object and say: but how is it life to be spiritually minded, when as they that have the Spirit of God, and of Christ, and so are spiritually minded, die, as well as they which are in the Flesh, and so are carnally minded.

To this the Apostle answereth here, that they that have the Spirit of God and of Christ, and so are spiritually minded, die in­deed the death of the body, as they do which cre carnally minded, and that because of Original sin, or the sin of Adam: but they do not die the death of the soul as the carnal minded men, do because of that Spirit of God, and of Christ, which dwelleth in them.

If Christ be in you, &c.] By Christ is here to be understood the Spirit of Christ, as he called it, ver 10. and that per Metonymiam efficientis

And the Apostle would rather say Christ here than the Spirit of Christ, to avoid con­fusion of termes, for soon after by the Spirit he means the Soul of man.

The body is dead] That is, the Body in­deed is subject to death, and shall one day die.

He saith the body is dead, because it is not only such as may die, but such as tendeth continually to death, and shall at length cer­tainly die.

Because of sin] By sin here under­stand the sin of Adam or Original sin: for death entred into the world by Adam's sin, and so death passed upon all men, for that all have sinned through him: Chap. 5.12. And in Adam all die, saith the Apostle again 1 Cor. 15.22.

But the Spirit is life] i. e. But the Soul shall live and never see death.

The Spirit] By the Spirit, understand here the Soul, that better part of man which is a Spirit.

Is life] That is, liveth and shall live for ever.

The Apostle when he saith Is life, for li­veth, useth a Metonymie of the Adjunct.

Because of righteousness] i e. Because of the Spirit of God and of Christ which is in it.

By Righteousness is here to be understood, The Spirit of life, as he called it ver. 2. and which he called the Spirit of God, and the Spirit of Christ ver. 9. And which he called Christ in a few words before, and this Spi­rit he calleth Righteousness. Per Metony­miam Effecti, because it inclines to Righ­teousness and worketh Righteousness in us.

That Soul which is endued with the Spi­rit of God or with the Spirit of Righteousness (call it which you please) while it is in this life, so soon as it is parted from the body, is carried into the presence of Christ, there to enjoy him, who is life, and to live after its manner.

Ver. 11. But if the Spirit of him that raised up Jesus from the dead dwell in you] i. e. But yet if the Spirit of God dwelleth in you, q. d. But though the b [...]dy is dead be­cause of sin yet if the Spirit of God dwelleth in you, &c.

He meaneth by this spirit that which he called righteousness ver. 10. and the Spirit of Christ vers. 9. and the Spirit of life ver. 2.

By him which raised up Jesus from the dead he meaneth God; whom he describes by this Act, because he is to say, That he will quicken your mortal bodies: Of which that, That God raised up Jesus from the dead was a pattern and a pledge, and shewed that God was able, yea, and willing to do it.

He that raised up Christ from the dead] That is, God.

Shall also quicken your mortal bodies] That is, Shall also raise up your mortal bo­dies after death, at the last Day, as he raised up Christ from death, when he had been dead.

By his spirit that dwelleth in you] That is, because of his spirit, or by reason of his spirit which dwelleth in you.

By reason of his spirit, are our bodies be­come Temples of the Holy Ghost, 1 Cor. chap 6.19. And therefore our bodies shall be thought worthy of the honour of a glorious and happy resurrection at the last Day, be­cause they were Temples of the Holy Ghost in this life.

The spirit is called the Earnest, to wit, of our resurrection, 2 Cor. 5.5.

That which he saith here in this verse, is a Comfort against that which he said ver. 10. viz. The body is dead because of sin. And an Explication of that which he said ver. 6. To be spiritually minded is life.

Though death seize upon the bodies of the faithful and regenerate, yet it shall not al­wayes keep their bodies under her power, as death Eternal shall the bodies of those which are carnally minded. For at the last Day, Christ shall raise up their bodies to a life of glory, of which the spirit of God and of Christ which is in them, is a sure pledge and earnest.

Ver. 12. Therefore Brethren we are deb­tors not to the Flesh to live after the Flesh] Supple, But to the spirit to live after the spirit.

Note that these words, But to the spirit, to live after the spirit are here to be under­stood, and the Apostle leaves them to us to understand, out of those opposite words, viz. Not to the Flesh to live after the Flesh.

He takes Flesh here for our sensual or carnal appetite or affections: And the spirit (which he here leaveth to be understood) must we take for that spirit which he called the spirit of life, and the spirit of God, and of Christ, and righteousness a little before, of both which he speaks as of Persons, yea Mi­stresses, by a Prosopopoeia:

That which the Apostle here gathers, he gathers especially from the sixth verse (To be carnally minded is death, but to be spiritu­ally minded is life and peace) as will appear by what he saith ver. 13. where he doth repeat as it were, and amplifie what he there said.

The Apostle in this Corrollary or Conclu­sion doth dehort the Romans from following the Flesh, and exhort them to follow the spirit, and sheweth them that they ought so to do. And this he doth so often as occasion serves, that Novices in Christianity, may not take to themselves a liberty to sin; and that those which are enemies to Christianity, might not have any cause, to asperse Chri­stians with so foul a thing as this is, viz. That they taught or held, that they might walk securely, after the Flesh.

We are debtors not to the Flesh to live after the Flesh, Supple, but to the spirit to live after the spirit] q. d. We ought in wisdom and in love to our selves, not to live after the Flesh, but to live after the spirit.

The word [...], rendred here Debtors is not to be taken here for Debtors in the strict sence of the words, but more loosely for such as are any way bound, whether in gratitude or in wisdom or in love to themselves to do any thing, so that they which ought, or whom it behoveth to do any thing, upon any account, may be called [...], that is, Debtors in the Apostles sence here.

The verb [...], (from whence [...] cometh) hath such a kind of signification with it; and Euripides useth the Foeminine [...] after the same manner.

But note, that though I say, that the word [...] is not to be taken here in the strict sence of the word, I say it (not because we are not bound in the strictest sence to for­sake the Flesh, and follow the spirit) but because that that is all, which can be ga­thered from what Saint Paul hath here said. Wherefore what Saint Paul saith here, is as if he should say, Wherefore being that to be carnally minded is death, and to be spiritually minded is life and peace. If ye be wise, and have any love to your own selves, ye ought not to live after the Flesh, but after the spirit.

To live after the Flesh] To live after the Flesh is, to live after the will of the Flesh, that is, to embrace and follow the motions of the Flesh, that is, of our sensual or carnal appetite and affections.

Ver. 13. Ye shall die] Supple, Eternal­ly.

Note, the Enallage of the Person here, how he changeth the first into the second Person.

If ye through the spirit do mortifie the deeds of the body] i. e. If ye through the spirit that is in you, and which doth enable you to mortifie the deeds of the body; I say, if ye through that spirit do mortifie the deeds of the body, according to that that the spi­rit shall enable you thereunto.

Do mortifie the deeds of the body] By the deeds of the body, are not here to be under­stood all those actions, which are exercised by the body, for Chap. 6. ver. 13. He would have us to yield our members as instruments of Righteousness unto God, but such deeds are to be understood by the deeds of the body here, which he calls the works of the flesh, Galat. chap. 5. ver. 19.

We are then said to mortifie the deeds of the body by the spirit, when by the help of the spirit and the power thereof, we do not consent to, but resist the evil motions of the body or of the flesh, that is, of our carnal affections, when they incite us to evil deeds: which the more we resist, the more shall we find their strength to die in us, and the less power shall they have over us.

Ye shall live] i. e. Ye shall live a life happy and eternal, and that not only in your souls which shall never die, but also in your bodies which though they die, yet shall be raised up to an immortal life at the last Day.

Ver. 14. For as many as are led by the spirit of God, they are the sons of God] The Apostle proveth here what he said ver. 13. viz. That if they through the spirit do mortifie the deeds of the body, they shall live: For they, which through the spirit do mortifie the deeds of the body, are such as are led by the spirit of God, and they which are led by the spirit of God, they are the sons of God by Ado­ption, and they which are the sons of God by doption are the Heirs of God, ver. 17. Heirs to the inheritance of Eternal life.

As many as are led by the spirit of God] i e. As many as follow the leading of the spi­rit of God.

This is the same spirit which he spoke of before ver. 2.

He speaks of this spirit as of a Person, by a Prosopopoeia.

And men are said to be led by the spirit of God, when they follow the motions and in­clinations thereof.

As many as are led by the spirit of God, do give no consent to the motions of the flesh, but they resist them and walk another way; for the motions and inclinations of the Flesh, and of the Spirit, are contrary one to the other: As many therefore as are led by the spirit of God, so many do by that spirit mor­tifie the deeds of the body; and therefore whereas the Apostle said verse 13. If ye through the spirit do mortifie the deeds of the body; he saith here, As many as are led by the spirit of God, making these two phrases, viz. these, Through the spirit to mortifie the deeds of the body: and To be led by the spirit of God, equipollent.

They are the sons of God] To wit, by Adoption, and so Heirs of Everlasting life.

Ver. 15. For ye have not received the spirit of bondage again to fear.] i e. For ye (which have received the spirit of God or the spirit of Christ, have not thereby received a Spirit which produceth servile or slavish af­fections in you (such as ye had at the giving of the Law) by reason of which ye were afraid to appear before God, and by which [Page 156] ye were like slaves and bondmen or servants at the best, which abide not for ever in their Masters house) John 8 35, &c.

He seems to speak here to the Jews in particular which lived at Rome.

He proves here in this verse, that they are the sons of God, first Negatively by that, that they have not received a servile spirit, and so they are not slaves and servants; then Af­firmatively by that that they have received a filial spirit which shews them to be chil­dren.

The spirit of Bondage.] That is, a spirit which makes you as slaves or as servants in your affections.

This Genitive case, to wit, of bondage seems to be Genitivus Effecti.

The Apostle seems here to allude more especially to the affection of the Jews with which they were affected at the giving of the Law, when Moses himself feared and quaked exceedingly, Heb. 12.21. And when the people at the sight of the thunders and light­nings, and the noise of the tempest, and the Mountain, on which God stood, smoaking; removed and stood a far off and said unto Moses; speak thou unto us, and we will hear, but let not God speak unto us least we die. Exod. 20. ver. 8, 9.

Read (for it seems to me to illustrate what is spoken in this, and the following verses) what the Apostle writeth, Heb. 12. ver. 18, 19, 20, 21, 22, 23, 24

To fear] I conceive as I said that the Apostle alludes here to that servile fear whereby at the giving of the Law, the people drew away from the presence of God, and stood farther off from him, as being afraid of him: To fear therefore is to fear God after a servile manner and so to be afraid of him as not to dare to approach to him.

But ye have received the spirit of Adoption] i. e. But ye have received a Spirit which maketh you like sons in your affections, and so not to be afraid to draw nigh to God, or to appear in his sight (as slaves and Servants are afraid to appear in the sight of their Lords and Masters) but to be bold towards him, and to desire to appear before him as Children before their parents.

The spirit of Adoption.] i. e. A spirit which worketh a son-like affection in you to­wards God, and by which ye are adopted in­to the number of his Children.

This Genitive is Genitivus Effecti.

He saith rather the spirit of adoption than the spirit of filiation or son-ship because he spoke of them before as slaves or servants and as having the spirit of bondage, and such cannot be made natural sons but adoptive they may: For though they were servants and slaves before, yet they may be made of servants not only free, but stated also in the state or place of natural sons, which kind of sons are called sons by adoption.

He alludes here to the custom of men, in adopting children.

This spirit of adoption which he here speaks of is no other than the spirit, which he hath so often spoke of in this chapter, to wit, the spirit of life and of God and of Christ.

Whereby we cry Abba Father] q d. Where­by we are affected towards God as Children are towards their Parents.

Note, here the Enallage of the Perso [...], which he changeth from the second to [...]he first.

Children when they would have or ask any thing of their Father, they call him by that relative name of Father which argues the natural love which they have towards him, and the apprehension which they have of the natural [...] which he hath towards them.

To cry, Abba, Father is put therefore here per Metonymiam Effecti, for to be son­like affected towards God, and to apprehend him fatherly affected towards us.

We cry] To wit, to God.

He saith, to cry, that is, to speak and call aloud to God, because loud speaking in this case, argues confidence, whereas Low speak­ing, would argue fear.

Abba] Abba is a Syriack word signifying as much as Father.

Father] This seemeth to be added, to explain the Syriack word, Abba, we have the like, Mark 14. ver. 36.

Ver. 16. The spirit it self beareth witness with our spirit that we are the children of God] Some had rather read it thus, the spirit it self beareth witness to our spirit, &c than as it is here translated. For the compound [...] is put sometimes for the simple [...]. And the Vulgar translation ren­ders it testimonium reddit, I prefer the taking of [...] for the simple [...]; And follow their translation, who render it, The spirit it self beareth witness to our spirit, that we are the children of God rather than the other, viz. The spirit it self beareth witness with our spirit.

But now what is here meant, by the spirit, [Page 157] or what spirit is it which is said here, to bear witness to our spirit.

Some say that by the spirit is here meant, the same spirit which he hath so often spoken of before, in this chapter. q d. The spirit it self which we have received witnesseth to our spirit that we are the children of God. And whereas it is read commonly, [...], spiritus ipse, The spirit it self, some read it [...], Idem spiritus, the same spirit.

If we take the spirit in this sence, to wit for the spirit so often spoken of before in this Chapter, then the Apostle useth a Prosopopoeia here in speaking of that spirit as of a Person.

The spirit to which the witness is given is our spirit, that is, our soul, that is, the under­standing or conscience of every one of us, or by a Synechdoche, we our selves.

That which is witnessed to our soul, con­science, understanding or spirit, or to us our selves, is, That we are the Children of God.

But how now, is, the spirit aforesaid, said to witness to our spirits that we are the chil­dren of God.

Answ. It was said that the Apostle speaks of that spirit as of a Person by a Prosopopoeia, though it is indeed but an habit or Quality in the soul; Therefore we must not think, that it, gives testimony to us or to our spirits as a true Person useth to do; but therefore is it said to bear witness to our spirit that we are the sons of God, because it produceth in us a love towards God, and a Godly desire and in­clination to approach neer to him; which our spirit taking notice of, or reflecting upon, from thence concludes that we are Gods children.

But now others reading [...], the spirit it self and considering the Energy of the words, and that they signifie an Emi­nency in the Spirit which they speak of, take them of the holy Ghost it self.

But then the Question will be, how the holy Ghost witnesseth to our spirit, That we are the children of God.

I answer, not by speaking to our spirit as it did to the spirit of the Prophets, when it in­formed them of the will of God: But by those effects which it produceth in the soul, as sanctification and a loving and truly filial affection towards God, flowing from thence, and the like, which the soul perceiving and taking notice of, from thence, concludes, and perswades it self, or us, that we are the chil­dren of God.

So that the manner of witnessing, is not much unlike, whether we take the spirit for the holy Ghost or whether we take it for the spirit which is the gift of the holy Ghost so of­ten before mentioned.

Ver. 17. And if Children then heirs] Every child of man is not an heir: But every child of God is an heir, an heir even of Heaven and life eternal.

An heir is he which hath right to an In­heritance, and the Inheritance which the children of God have right to, is not such an Inheritance in which the children use to succeed their deceased parents, (as it is with men) but such an inheritance, which they shall enjoy with their Father, and both children and Father, live everlastingly to en­joy it.

Heirs of God and joynt-heirs with Christ] He explaineth here the meaning of the word heirs: heirs we are of God as of our Father: And co-heirs with Christ as with our elder brother. And the Inheritance which we shall come to, by being heirs of God and co-heirs of Christ, is the kingdom of heaven and life everlasting. So that they which mor­tifie the deeds of the flesh, shall live eternally, because they are Gods children.

If so be that we suffer with him] I con­ceive that something is to be understood be­tween these and the former words, as those or the like words; And we shall undoubtedly enjoy and be made actual partakers of the In­heritance of God and of Christ with Christ our elder Brother, q. d. And if Children then heirs, heirs of God and Co-heirs with Christ, and we shall undoubtedly enjoy and be made actuall partakers of the Inheritance of God and of Christ with Christ our elder bro­ther, if so be that we suffer the afflictions and crosses of this world, patiently and couragi­ously as he did.

That we suffer] Supple, afflictions and crosses patiently and couragiously.

With him] That is, as he did. Note, that this Preposition, With is a note of similitude here, and is asmuch, to say as, As.

That we may be also Glorified together.] Between this and the former words I con­ceive that the Apostle leaveth an Exhortati­on, to suffering, to be understood, which he enforceth with many Arguments following, q. d. And indeed let us suffer the Afflictions and Crosses of this world patiently and coura­giously as Christ suffered them, That as Christ is glorified for suffering, so are also may be [Page 158] glorified together with him or as he is glorifi­ed.

That Christ was glorified for his suffering See Phil. 2. v. 8, 9.

Ver. 18. For I reckon that the sufferings of this present life, are not worthy to be com­pared with the glory which shall be revealed in us] q. d. For I reckon that those suffer­ings which we here suffer, in this present life, are no whit to be compared either for Quality or Quantity, or for Duration, to the glory which shall be revealed in us.

He bringeth an Argument here to per­swade us to suffer with Christ, that we may be glorified with him: And his Argument is brought from comparing our present suffer­ings and future glory together, and pro­nouncing that our future glory, will far ex­cell our present sufferings.

I reckon] q. d. Upon comparing and weighing these two together, viz. Our present sufferings, and future glory, I do re­kon or account.

Of this present time] i. e. Of this present life, which we live in this world.

Which shall be revealed in us] i. e. Which shall be openly given or bestowed upon us.

That is said in the Scripture phrase to be revealed which is done openly and in the sight of all (as this shall be at the Day of Judg­ment) See Isa. 40.5. and 2 Thes. 1.7.

Ver. 19. For the earnest [...]xpectation of the Creature, waiteth for the manifestation of the sons of God] i e. For the Creature with earnest expectation waiteth for that, That the sons of God should be manifested, to be the sons of God; or That the sons of God should be manifested that they are the sons of God, to wit, by the glory which God shall confer upon them.

Note, that there is an Hypallage or Me­tonymie in these words, for for the expectation of the Creature, is put for, for the Creature through expectation.

The Apostle proveth here, that one day there shall be glory revealed in us; and this he doth, least any one should doubt of this, that there shall be such glory revealed in us, as he spoke of ver. 18. Between this there­fore and the former verse, understand these or the like words, For there shall be glory re­vealed in us. q. d. For there shall be glory revealed in us; For the earnest expectation of the Creature, waiteth for the manifestation of the glory of the sons of God: And this their expectation is not in vain, neither shall it be frustrate.

The earnest expectation of the Creature] i. e. The Creature with earnest expectation. Hypallage or Metonymia.

But it may be asked, what is meant by the Creature here.

I answer, that by the Creature is meant here, The whole Ʋniverse of irrational Creatures, as it comprehends the Heavens, Elements, and such irrational and corporeal Creatures, as are compounded and made of the Elements. But especially the Elements, and the Creatures compounded thereof in comparison of which the Heavens are not subject to vanity.

Being therefore, that by the Creature is here meant the Ʋniverse of irrational Crea­tures, it is to be observed, that the Apostle useth a Prosopopoeia here, and speaks of the irrational Creature, though it be irrational, as if it had reason and understanding.

For the manifestation of the sons of God] i. e. For the time in which the glory of the sons of God shall be openly conferred upon them, and by which they shall be known to be the sons of God.

The word Manifestation is in the Greek [...], i. e. The Revelation, and is of the same Original with [...] used in the foregoing verse, we may there­fore understand [...] from thence, i e. Of the glory, q d. for the earnest expectation of the Creature, waiteth for the revelation or manifestation of the glory of the sons of God

Ver. 20. For the Creature was made sub­ject to vanity The Apostle giveth a reason in these, and the words following, why the ear­nest expectation of the Creature waiteth for the manifestation of the Sons of God.

The creature was made subject to vanity] Man by his fall became a vain thing, yea, as vanity it self. Hence the Psalmist saith of man, That man in his best estate is altogether vanity, Psal 39.5.

By vanity therefore we may understand Man, since his fall, and especially wicked men, which are most vain of all: being vain, as in other things, so in their Imaginations, and conversation.

And the Apostle may use this word vani­ty in the abstract as he doth the word Cor­ruption, ver. 21) of man, that he might the more abase man, to whom the Creature is in subjection, and thereby make the subje­ction of the creature more grievous, and the Creature more desirous to be freed of this subjection.

The Creature was made subject to vanity, that is, to man, yea to sinful, and wicked men, in that God gave men though they were wicked, the use of all his irrational creatures for God maketh his sun to arise as well on the evill as the good, and sendeth rain as well on the unjust, as on the just, Matth. 5.45. So that the very coelestiall bodies are by their in­fluences subject to men in some sort.

Not willingly] He speaks here of the irrationall Creatures. as of a Person or reasonble Creature by a Prosopopoeia.

And he saith, that the irrationall Crea­ture was made subject to vanity, that is, to Man after his fall, yea even to wicked men, not willingly, because, if these irrational Creatures had reason, and understanding, and liberty of will, they would not (if they could choose) be subject to such men

But why would they not be subject to such men?

Answ. Because they abuse them, for they a­buse the light of the sun and of the moon to their wicked doings, which they act by those lights, they abuse the fruits of the earth to gluttony and drunkenness, yea they abuse all the Creatures to some vice or other; by which means the Creatures are made Instru­ments of Gods dishonour; who would, if they might choose, be Instruments only of his praises; And by which the Creatures for a great part are corrupted (being spent and pe­rishing in the use of them) more than other­wise they would be, whereas naturally they love their own Being and preservation.

But by reason of him, who hath subjected the same in hope] i. e. But only because God would have them to be subject to Man, and used by him, after his fall, yea even by wicked men and they were willing to obey God therein, and be subject to men, yea, wicked men because God would have it so: Who nevertheless did subject them to men, yea wicked men, with a promise that he would one day deliver them from that subjection, by reason of which promise, they are in hope one day to be delivered, which shall be at the last Day, when God shall glorify his children, and put them unto such a conditi­on, as that they shall have no more need of corruptible things, for whose sake the use of corruptible things, are granted also even to the wicked.

By the Promise which I speak of, under­stand only the Decree and determination of God to free the Creature. And therefore take it not for a promise properly taken, but Metaphorically.

In hope] i. e. q. d. Who yet subjected the same in hope, Viz in hope that they should be one day delivered from this miserable bon­dage of wicked men.

He useth a Prosopopoeia still.

Ver. 21. Because the Creature it self] q. d. I say in hope, because the creature it self shall be delivered from the bondage of Corruption.

Or the word [...], which is here rendered because, may be taken [...] or specifical­ly to signifie or point at the object of the said hope spoken of ver. 20. q. d. For the Crea­ture wis made subject to vanity, not willingly, but by reason of him, who subjected the same in hope, that the Creature it self also shall be delivered from the bondage of corruption, &c.

The Creature it self] i. e. The irrational Creature it self, &c. For what is meant by the Creature, See ver. 19.

Also] That is as well as the Sons of God.

Shall be delivered from the bondage of Cor­ruption] i e. Shall be freed and delivered from the bondage of men, wicked men under which they groan.

Of Corruption] All men by Adams fall were made subject to death, and so mortal and so corruptible But by corruption may be meant also, such as had by sin corrupted their ways.

By corruption therefore he may mean here corruptible, yea and wicked men, and put an abstract for a concrete, the more to set out the baseness of man, as I said, ver. 20.

The vanity spoken of ver. 20. And the corruption spoken of here, are both spo­ken of one, and the same thing, to wit, of Man, wickedman, as I have hitherto inter­preted them.

God will deliver the Creature from the bondage of corruption at the last day, either by utterly annihilating it, or by putting it into a glorious and incorruptible state or condition.

But if God will deliver the Creature, or any of the creatures from the bondage of corruption by annihilating it, why should the Creature so much desire this, or that day in which this shall be done?

Answ. Because if the Creature had rea­son and liberty of will, and might have its own choise, it would choose rather not to be at all, than to be subject to such base and unworthy usage as this is, with which wick­ed men abuse it: For this is a miserable con­dition for the Creature, and it is better not to be, than to be always miserable: For they [Page 160] that are in misery long for death, they dig for it more than for hid treasures, they rejoyce ex­ceedingly, and are glad, when they find the Grave. Job. 3. ver. 20, 21, 22 And because of the miseries of this world: The Preacher praiseth the dead, which are already dead, more than the living, which are yet alive, yea better is he (sa [...]th he) than both they, which hath not yet been, who hath not seen the evill work, that is done under the Sun Ecclesiast. 4. ver. 2, 3.

Into the glorious liberty of the children of God] i. e. Then when the children of God shall be fre­ed from the misery and baseness, which they lie under by reason of their bodies.

This he calls a glorious freedom, or liberty, because the children of God shall not only be freed from the misery & baseness under which they lie, or, to which they are subject, but be endowed with an exceeding weight of Glory.

Into] The Greek word is [...] which signi­fieth here, not the intrinsecal term of the mutation into which the creature should be changed, but the extrinsicall term of time, when it shall be changed or delivered from the body of Corruption. q. d. At the Glorious liberty, i. e. At the time of the glorious Li­berty of the Sons of God.

Ver. 22 For we know] i. e. For we (who have the knowledge of God, and of his Truth) know.

The whole creation] The whole universe of the Creatures.

The word Creation is put by a Metonymy, here for the Creature. Yet know that it is the same word, to wit, [...] here which is used ver. 19, 20, 21 And that it might have been as well rendred Creature here as there.

Groaneth] A Metaphor from women groan­ing in their travaill, because of their pain, and desiring to be delivered of it.

And travaileth in pain together] A Me­taphor from women still, who in their tra­vail are in great pain, and desiring to be de­livered of that pain. And then desire shall not be frustrate.

He speaketh here of the Creation or the ir­rational Creatures, as if they had reason, and were every one a person, by a Prosopopoeia. And he saith, They groan and travail in pain, because that, that which they suffer from wicked men, is grievious to them, that is, is such as if they had sense and feeling, would prove grievious to them, and insuffer­able. as being contrary to their nature, and the end of their Creation, and such as they would desire to be delivered from: And in­timates, that this their desire shall not be fru­strate being grounded upon Gods promise: that is upon Gods decree to deliver them

Together] This relates to the Members of the Creation, that is, to the severall Crea­tures of the world all of which groan and travail in pain.

The Apostle sayes indeed not, all the Crea­tures, but [...], the whole creation groaneth together, and useth a noun of the Singular number; but yet because this noun is Nomen collectivum (as the word world, and the word people is) which con­taines many particulars of many kindes in it, the Apostle may say of it [...], in relati­on to those several species of things, which it contains, though he relates not to any other things.

Ʋntill now] i, e. To this very time, from the time, that man first sinned.

These words, For we know, that the whole crea [...]ion groaneth and travaileth in pain toge­ther untill now, may relate to those words of the 20. verse, For the Creature was made subject to vanity not willingly, and be as a confirmation of them. Or they may relate to those words of the 21 verse, The bondage of Corruption, as proving that the Creature is under such a bondage by its groaning, and so groaning as that it desires to be delivered from it.

I have taken the word vanity, ver. 20. and the word Corruption ver. 21. hitherto for men, wicked men, or sinners, as some o­thers have done before me.

But we may take the word vanity ver. 20, and the word Corruption, ver 21. for muta­bility or a change to the worse, yea, a sub­stantial change as well as accidental.

To Vanity and Corruption this way taken, was the Creature, especially the Sublunary Creatures, (which we must now either solely or chiefly understand here by the Creatures) made subject, either wholly or in its parts, for the sin of man; for as God cursed the earth for Mans sake, when he had eaten of the forbidden fruit, Gen. 3.17. So no doubt did he the rest of the Elements and Elementary compounds, by which they became more impure than they were before, and more subject to corruption, and were more often corrupted (and that in a baser manner) than otherwise they would have been. I say, than otherwise they would have been; for though Man had never sin­ned, yet there would have been a Corruption [Page 161] of the Elements in their parts, being that there would have been a Generation of herbs and trees and other things.

But yet not such a corruption as hath been since mans fall, since which the earth brings forth such store of Thorns and Thistles, and such like weeds, and the Air is pestered with so many unwholesome fogs, and vapours and the like, &c. And the Corn is vexed with blasting mildews and the like; besides that, that wicked men abuse these Creatures, and corrupt and wast them in their a­buse.

If we take these words Vanity and Corruption in this sence, we must say that the Apostle speaks of them as of Lords or Ladies by a Prosopopoeia; and interpret this whole discourse from the nineteenth verse hitherto in Analogy to the sence of those words so taken, which is easie to do by what I have already said.

Which of those interpretations he will prefer before which, I leave to my Reader.

Ver. 23. And not onely they] Or, not only It, to wit, the whole Irrational Crea­ture or Creation.

But our selves also which have the first fruits of the Spirit] i. e. But we men also (we, I mean, which have the first fruits of the Spirit) we I say, groan within our selves, &c.

Which have the first fruits of the spirit] By this he describes Regenerate men, who have all of them the first fruits of the Spirit of God, or of the holy Ghost, but none of them the full harvest thereof here in this life: And distinguisheth them from those which are Irregenerate.

The first fruits of the spirit are opposed here, to the full harvest and that abundance of the spirit, which we shall have in the world to come:

In saying the first fruits of the spirit, he alludes to the first fruits of the Corn or the like used in the Law, of which we may read, Levit. 23.10. & Deut. 26.2. which first fruits the People of Israel did offer by the command of God, partly that they might acknowledge their thankfulness to God for the fruits of the earth, Deut. 26. ver. 1, 2, 3, &c. But partly that the other Corn or fruit might be thereby sanctified, Levit. 23.14. & Rom. 11.16. As therefore the Israelites by offering the first fruits to God were con­fident of enjoying the rest of the Corn or Harvest in due time: So do Regenerate men out of the sense and feeling which they have of the first-fruits of the spirit which they enjoy here in this world, conceive hope of enjoying the full measure of the Spirit in Glory, in their due time, in the world to come.

Well doth the Apostle here say, We which have the first fruits of the spirit, and distin­guisheth himself and such as he from the Irregenerate: For they which have none of the spirit nor any fruits thereof, they though they may groan for pain, yet they cannot wait and hope for the Redemption of their bodies, at the last day, for they have no grounds of any such hope.

Groan within our selves] That is, groan truly and in heart and not outwardly and from the Lips as we use to say.

They groan as being sensible of the miseries and vexations which they are subject to and which they suffer in their bodies; And as desiring to be delivered from them. For where is great sense of miseries, there are groans.

Waiting for the Adoption] That is, look­ing and longing for our Adoption.

What he means by Adoption here, he de­clares in the next words when he says, The Redemption of our bodies.

The word Adoption therefore is to be ta­ken here by a Metonymie, for the full effect or fruit or benefit of our Adoption, which is in part the Redemption of our bodies, which we shall enjoy, at the last day.

The Redemption of our Bodies] 1. The Redemption or deliverance of our bodies from miseries and vexations, to which they are subject, and which they suf­fer.

This our groaning within our selves and waiting for our Adoption, to wit, the Re­demption of our bodies, shall not be in vain: Wherefore we shall one day attain to it.

Ver. 24. For we are saved by hope] q. d. For we are not yet compleatly saved and com­pleatly happy (as having yet but the first-fruits of the Spirit) but we are only so in hope.

The word only as it is often elsewhere, so is it here to be understood.

He speaks here of compleat and perfect sal­vation and which extends aswel to the body as to the soul, otherways we are said to be sa­ved already, that is, to be saved already (in part) Ephes. 2.5. Titus 3.5.

But hope that is seen is not hope] q. d. Now [Page 162] the thing that was hoped for, if it is enjoyed, it is not now hoped for.

Hope is to be taken here, by a Metonymie for the thing hoped for.

We hope only for things which we enjoy not, but are likely and desirous to enjoy, for when we come to enjoy them, our hope for them, is turned into a delight in them.

That is seen] i. e. That is, enjoyed.

What man s [...]eth] i. e. What a man en­joyeth.

Ver. 25. But if we hope for that which we see not] i. e. But yet if we hope for that which we enjoy not, as I said we hoped for the sal­vation and redemption of our Bodies, when I said we are saved by hope.

Then do we with patience wait for it] Supple, As being assured that we shall one day en­joy it.

Ver. 26. Likewise the spirit also helpeth our Infirmities] This is a new Argument to perswade to the suff [...]ri [...]g of Afflictions, and it is an Argument of comfort preventing any one that should say, th [...] he was not able to bear the burden of Afflictions, because of their weight. For if any one should say, yea but for all this, I am weak, and am not abl [...] to bear Afflictions, for they are above my strength: The Apostle hath here an answer ready saying; The spirit helpeth our Infir­mities and so maketh the weight of our Af­flictions light and easie to be born, where­fore no man hath reason to complain that Afflictions are too heavy for him to bear.

The spirit helpeth our Infirmities in that it teacheth us so to pray for aid and assistance in our Afflictions in that manner as is pleasing to God (as will appear by the words fol­lowing.) And God will not fail to aid us and assist us, upon our prayers, if we so pray.

The spirit] The Spirit is to be taken here, as it is taken, ver. 16.

Helpeth our Infirmities] i. e. Helpeth our Infirmities, whereby we shall be able to bear all Afflictions manfully.

We may take Infirmities here by a Me­tonymie for us our selves which are Infirm and not able of our selves to bear the burden of Af­flictions.

That which is here helped, is, that which beareth, not that which is born (as some will have it) as will easily appear to him that weighs the words of the Ori­ginal.

The Apostle saith here (according to our Translation) Likewise the spirit also helpeth our Infirmities. Now a great question there is, why the Apostle saith, Likewise the spirit also helpeth our Infirmities when as it doth not easily appear, That he mentioned any thing before of the spirit like to this.

But to omit what is else said to this, we may say, That the Apostle when he saith, Likewise the spirit also helpeth our Infirmi­ties, hath an eye to what he said, ver. 16, viz. to that, The spirit it self beareth witness to our spirit that we are the children of God, q. d. The spirit it self beareth witness to our spi­rit, That we are the children of God: And as the spirit it self beareth witness to our spirit, that we are the children of God, so like­wise the spirit also helpeth our Infirmi­ties.

But that which is here rendred Likewise is in the Greek [...] which answering to the Hebrew word jah had which signifieth Praeterea aswell as Pariter may be rendred Praeterea too. So that this may be the En­glish of these words [...]. Besides, the spirit (doth not only witness to our Spi­rits that we are the Children of God, but it) helpeth also our infirmities. And this inter­pretation will take away the former que­stion

For we know not what we should pray for as we ought] i. e. For indeed we know not how to pray as we ought.

Although such is our blindness, as that we know not for the most part what is ex­pedient for us, and so we know not what to pray for as we ought; yet I conceive (under correction) that the Apostle speaks here ra­ther of the manner, than of the matter of our prayers, q. d. For we know not how to pray as we ought, and the knowledge which he here speaks of is not a Speculative but a Practi­cal knowledge; whereby a man actually doth that which he is said to know, so the prophet saith, ye that know Righteousness, Isa. 51.7. Where they are said to know Righteousness not so much which have the speculative knowledge of it, as which practise it or exercise it

Where note that [...], what, is put here for [...], How. And so we, shall find it also put Mark 24.24. in those words [...], Take heed what you hear; For whereas S. Mark saith there [...], take heed what you hear, S. Luke saith [...], Take heed how [Page 163] you hear, Luke 8.18. See also Romans 4.1.

They which would pray as they ought, must pray in faith, in sincerity, with zeal, earnestness, and fervency of spirit, which no man can do without the Spirit of God: But with that Spirit he may do it.

But the Spirit it self maketh intercession for us] This is (as if he should say) But the Spirit it self teacheth us what, that is, how we stould pray as we ought.

The Holy Ghost the third Person in the Trinity is not (if we speak properly) our Advocate, or Intercessour, neither is he any were so called in the Scripture, much lesse is any gift of the Holy Ghost, which is pou­red into our hearts, such, yea, Christ is our only Mediatour or Intercessour, 1 Tim. 2.5.

We must therefore take this which is here said of the Spirit or of the Holy Ghost figu­ratively: I conceive therefore that the A­postle speaks of the Holy Ghost here Meta­phorically, alluding therein to a Teacher, which when he teacheth a thing, doth the thing himself in the sight of his Scholler, that his Scholler may learn from him what he would have him do, by seeing him his Master or Teacher do it before him; so that while the Master acteth or doth such or such a thing, he is said to teach it.

And according to this Metaphor when the spirit it self, is said here to make inter­cession for us with groanings which cannot be uttered, it is, as if it should be said of the Spirit, that it did teach us to pray practically for our selves, with groanings which cannot be uttered.

The teaching of us to pray as we ought, with groanings which cannot [...]e uttered is in the truth and reality of the thing, or in plain terms, the enabling of us so to pray: So when God enabled David to the battle, he said, He teacheth my hands to War, so that a Bow of Steel is broken by mine Arm, Psal 18.34.

Before I leave these words, I cannot but give notice, that some say that the Apostle in these words, Maketh nitercession for us, useth an Hebraism, whereby the Hebrew Conjugation Cal is put for the Hebrew Conjunction Hiphil, to make intercession, for, To make us to make intercession. q. d. But the Spirit it self, maketh us to make in­te [...]cession for our selves, &c.

With groanings which cannot be uttered]

The Greek is, [...] which some render with groans even without words, signifying thereby the earnest but inward af­fections of the heart.

Though the Jews thought no prayers available, but such as were formed into vocal words and sounds; yet Christians know, that prayere conceived in the heart, are available and acceptable to God.

But rendring the word [...] as our Translatours render it, which cannot be ut­tered, the question will be, how these groan­ings are said to be unutterable?

Answ. They are said to be unutterable, because no man is able to express with his tongue the manner of them, how they pro­ceed from the Holy Ghost, and how they are wrought in us, and work in us, nor with what fervency and devotion they are joyned, but only he that feels them.

Ver. 27. And h [...] that searcheth the hearts]

This is an Attribute of God, often given to him in Scripture, and given him here, to shew, that though the groanings of the spi­rit were [...], that is, not uttered by voice or external sound, but pent in in the Spirit, or not utterable but ineffable, yet God understood them, heard them, and knew them well enough.

Knoweth what the mind of the Spirit is] i. e. Doth know (and so know as that he doth approve of) that which the Spirit conceiveth and acteth in the heart, and therefore knoweth and approveth of the gr [...]anings of the Spirit though they are [...], not uttered, by voice or sound, nor utterable.

Note first, that the Apostle speaks here of the Spirit or Holy Ghost, as of a man, by an Anthropopathia.

Secondly, that to know signifies here, not barely to know, but also to approve and like of, yea to be affected with.

Thirdly, That the word [...] is to be taken here for the internal acts of the heart, or whatsoever is acted there, and it extend­eth and relateth to those [...] or unutterable groanings, which are spoken of v. 26. which are not without the mind of the Spirit.

Because he maketh intercession for the Saints] i. e. Because he maketh intercessi­on for the Saints, and so teacheth them to make intercession for themselves.

For the Saints] By the Saints he meaneth here those which are justified by faith, for of such is his discourse from Chap. 5. v. 1. hitherto.

According to the will of God] And being [Page 164] that he maketh intercession according to the will of God, he obtaineth what he desireth at the hands of God: and so do they whom he teacheth so to pray.

Ver. 28. And we know that all things work together for the good, of them which love God] Now if all things work together for the good of them which love God, then do afflictions also work together for their good, and so there is no reason, why we should be afraid of afflictions, and shrink from under them.

This is another argument to perswade to the sufferance of afflictions.

Work together] i. e. Work all of them together (not together with them which love God) but together among themselves for the good of them which love God

To them which love God] And such are all they which are justified by faith, and which are by faith ingraffed into Jesus Christ.

To them who are called] i. e. To them which have been called or invited to the grace or hope of the Gospel, by the preach­ing thereof, and have not only been called or invited thereto, but have (by the grace of God) obeyed and accepted the call, and invitation, and so believe.

This is the meaning of the word Called, in this, and most other places of the New Testament: So that the word doth not im­ply a bare calling, but such an effectual call­ing, whereby they that are called do obey, or accept of the call, and so believe.

And in this sence doth our Apostle say, Ye see your calling, Brethren; how that not many Wise after the flesh, not many Migh­ty, not many Noble are called, 1 Cor. 1.16.

Now to what they are called, is not here specified; but from other places we may understand what it is, for Saint Paul saith to the Thessalonians, That God had called them to his Kingdom and Glory, 1 Thes. 2.12. And Saint Peter saith, God called us unto his Eternal Glory, 1 Pet. 5.10. This I call the grace or hope of the Gospel, because it is therein contained, and thereby promised: And so often as we are said by our Apostle to be called, we must understand, that this is the object of our calling, except the circum­stances of the place points at another Ob­ject.

To this we are called by the preaching of the Gospel, and then we obey this call, and accept of this invitation when we obey or believe the Gospel.

These words, To them who are called, are a connection of those v [...]z. To them which love God, to shew that God loved them, be­fore they loved God.

According to his purpose] i. e. With a purpose to have them conformed to the Image of his Son; or, according to the purpose which he had in himself, that they which he called, should be conformed to the Image of his Son.

What the Object of this purpose of God was, is not here expressed, but may be ga­thered from those words of the verse next following, He did predestinate to be conform­ed to the Image of his Son.

Ver. 29. Whom he did foreknow] i. e. Whom he did determine with himself from all Eternity to love, and so to love, as to call them effectually to the grace and hope of the Gospel, and so to give them to believe, that they might be justified by fa [...]th, and in­graffed into Christ.

Note, that to know, according to the Hebrew phrase or kind of speaking, is often referred to the will and affections, and so signifieth to love. Examples of this are ob­vious, as Psalm 1.6. The Lord knoweth the way of the righteous, that is, the Lord liketh and approveth and loveth the way of the righteous. And John 10.14. I am the good Shepherd, and know my sheep, and am known of mine, that is, I am the good Shepherd and love my sheep; and am be­loved of mine. and 2 Tim. 2.19 The Lord knoweth them that are his, that is, the Lord loveth those which are his; and after this manner, to know is to be taken here, for to love; and yet not to love in any kind, but so to love, as to call effectually to the grace, or hope of the Gospel, &c. And that by a Synechdoche Generis, where love in general, is put for a special kind of love.

Now as to know signifieth to love; so to foreknow signifieth to fore-love, that is, to love a thing before it is, that is, to determine and resolve before a thing is, to love it when it is.

The sence therefore of these word, Whom he did foreknow, is this, viz. Whom he de­termined and resolved from all Eternity to love; when they should be in time, and so to love as to call them effectually to the hope and grace of the Gospel, so as that he would give them to believe, that they might be justified, &c.

This Preposition [...] in [...], and [Page 165] Fore in Foreknow when they are spoken of God, intimate that to be from Eternity, which they speak of. And they answer to to the Latin Preposition Prae.

Them also he did predestinate to be con­formed to the Image of his Son] i. e. Those he did also from Eternity in his purpose and resolution destinate and appoint, to be con­formed to the Image of his Son.

He did predestinate] The Greek is [...], from [...], definire, destinare, statuere; and the Preposition [...] (as also Prae in predestinate) doth signifie that what God did define, destinate and appoint, he did de­fine, destinate and appoint before all time. As the Preposition [...] in [...] did shew, that what God is said there to know, he knew from all Eternity.

This word Predestinate, doth signifie only the Act of Predestination, but who it is, which doth predestinate, and who they are which are predestinated, and to what: These things must be gathered from the circumstances of the place: He therefore that doth predesti­nate here is God, they which are predestina­ted are they whom he foreknew; That to which they are predestinated is, to be conformed to the Image of his Son.

To be conformed to the Image of his Son] That is, to be conformed like to the Pattern, Copy, Example, or President, of his Son Christ Jesus, who is the eternal Son of God.

To the image of his Son] By the Image is here meant a Pattern, Example, Copy, or President to be followed or imitated. And therefore, because God would have those, which he loves, to imitate his Son Christ Jesus, as their Pattern, Example, Copy, or President, he saith, not barely to be conformed to his Son, but to be conformed to the Image of his Son.

In many things may we be conformed and made like to Christ, as in working miracles, in glory, in sufferings, &c. but here he seems to speak only of our conformity to him in suffer­ings and being afflicted. De cruce & rebus adversis locus est Apostoli perspicuus. And a­gain, De cruce loquitur in qua Electos omnes ab aeterno voluit similes fieri filio suo unigeni into Jesu Christo, saith Zanchy, de Natura Dei, lib. 3. cap. 4 quaest. 8. pag. 247. id est, The place of the Apostle Rom. 8.29. is plainly concerning the cross and adverse things. And again he speaks of the Cross, in which God would have all those, which are elected from eternity to be made like unto his only be­gotten Son Jesus Christ.

It is written, Christ ought to have suffered and so to have entred into his Glory Luke 24.26. And as it was decreed of God, that Christ should enter into his glory by sufferings. So was it decreed of God, that he that will be Christs, and partaker of his glory should deny himself take up his Cross and follow him, as our Saviour speaks, Matth 16.24.

That he might be the first born among ma­ny brethren] i. e. that he might have ma­ny suffering brethren, among whom he might be chief in sufferings.

The first born may be taken here for the Chief, or him that is Chief (in allusion to that, that by the Law, the First born was chief among his brethren) And so is the word taken Isaiah chap. 14.30. In those words, And the First born of the poor shall feed.

And by Brethren he means such brethren as suffered as Christ suffered, which he calls many, not to exclude any, but to shew that they are not a few for number.

By this, viz. That he might be the First born among many brethren, is signified, that the Conformity here spoken of redounds to the glory of Christ: For by that, there doth acrue a certain dignity and Prerogative to Christ, in that he should be the First born among many.

Yet these words [...], may carry this sence with them also, Viz. yet so as that he shall be the first born amongst many brethren, that is, yet so, as that he shall far exceed all, who are his Brethren in Sufferings.

Christ was the chief of all the Sons of God in suffering, because he was to be the Pattern of all the rest, for suffering.

In this Verse, besides such as are contained in the verse next following, there are diverse Arguments perswading to suffer affliction, couched. First in that, That they which suffer are not otherwise dealt with, than God deals with them, whom he foreknew. Second­ly in that, That they are not otherwise dealt with, than God deals with his own natural Son: Thirdly, in that, That they are not so hardly dealt with, as concerning sufferings, as God dealt with his own Son. For Christ Jesus did not only suffer, but suffer so as none the like; hence he cries out, by reason of his sufferings Eli, Eli, Lamasabacthany, My God, My God, why hast thou forsaken me, Matth. 28.46. And is it nothing to you all ye that pass by? Behold and see, if there be any sorrow like unto my sor­row, [Page 166] which is done unto me, wherewith the Lord hath afflicted me in the day of his fierce wrath, Lam. 1.12. For that also do the Fathers in a second sence interpret of Christ, &c. See Bishop Andrews's sermon upon that Text, being his Second Sermon of the Passion.

V. 30. Whom he did predestinate] To wit, to be conformed to the image of his Son in suffer­ings.

Them also he called] To wit, to that, to which they were predestinated, that is, to be conformed, or to be made like to the image of his Son, that is, to suffer, whereby they might be made conform, and like to Christ: Or, to put on the image or likeness of Christ in suff [...]rings.

Hereunto are we called, to wit, to suffer saith Saint Peter, 1 Pet. 2.21. using the same word, which Saint Paul useth here, in the same sence; as he doth. And your­selves know, that we are appointed, to wit, to afflictions saith Saint Paul, in the like sence 1 Thes. 3.3.

And wh [...]m he called] q. d. But whom he called, to wit, to be conformed, or, to be made like to the image of his Son, that is, to suffer, &c.

Them he also justified] i. e. Them (be­cause they are accounted by the world, as the Chief of sinners by reason of their sufferings; And because the world thinks that their suf­ferings befall them by reason of some en­ormous wickedness in them) will God justi­fie and clear from the h [...]rd and unjust cen­sure of the world. And he will clear them from this, That he called them to suffer be­cause they were the worst of men.

And whom he justified.] To wit, from the hard and unjust censure of the world.

Them he also glorified] Them will he also glorifie; And so glorifie, that the greater their afflictions and sufferings are here, the greater shall their glory be, hereafter.

Our light afflictions, which are but for a moment work for us a far more exceeding weight of Glory, saith our Apostle, 2 Cor. 4.17.

Note, that he puts here a Praeterperfect tense for a future, to shew, that what he speaks of, shall as surely come to pass, as if it were already done.

Ver. 31. What shall we then say to these things?] i e. What shall I say more (or what shall I add) to these things, which I have already said, that is, What shall I say more in this case, q d. I need not say more, yet will I add what followeth in way of triumph.

If God be for us, who can be against us] i, e. Seeing; that God is for us, who can be against us, to wit, so as to hurt us?

Note, that the Conjunction, If, is not put doubtingly here, but affirmingly, and is as much to say as Seeing that.

Who can be against us] i. e. Who can be against us, so as to do us any hurt? for otherwise the faithfull have many Adver­saries.

In these words, If God be for us, who can be against us. The Apostle seemeth to al­lude to an Advocate in a Court of Justice, who faithfully pleadeth the cause of his Client.

Ver. 32. He that spared not his own Son, but delivered him up for us all] i. e. He that did not pity his own Son, for the love, which he bore to us, but delivered him up to death, for the good of us all.

That spared not] God is said not to have spared his own Son, not because he saw in him, that which was worthy to be punished, but because he delivered him to death, though in himself most innocent, for our sakes.

His own Son] There is an Emphasis in these words, His own Son, for by these he signifies not a common Son, as they are, which are his Sons by adoption, or, which are called his Sons in Scripture, by reason of some Praerogative bestowed upon them, but his Peculiar Son, which is his naturall Son.

But delivered him up] God is said to have delivered his Son up, to wit, to death, be­cause he having decreed from all eternity, that he should die, for our sins, did by his Providence so order it, that he should, and did die by the hands of wicked men.

How shall he not freely with him give us all things] q. d. How can he stick to give us (and that most freely and most liberally too) all things which we stand in need of, or which may be any way beneficial to us, when he hath given to us his own Son, in compari­son of whom, all things else are as no­thing?

Ver. 33. Who shall lay any thing to the charge of Gods Elect?] i. e. Who shall ac­cuse or lay to the charge of those, whom God hath elected, and made choice of to Justification, any crime whatsoever it be whether they have commited or not commit­ed it, so that thereby they shall be condemn­ed for it?

Of Gods Elect] He seemeth to speak here of such, as are actually elected, not such as are elected only in the decree and purpose of [Page 167] God; and the immediate object of this election seemes to me, to be Justification: For our Apostles scope from the beginning of the fift chapter hitherto, is to shew the Privi­ledges and happiness of those which are justifi­ed by faith.

Note, that the words el [...]ct, and electon do not in themselves signifie the Object to which the Election tends, nor do they signifie or specifie the Persons elected, what they are, nor the Author of the election who he is: These things must be gathered from the circumstances of the place: When therefore the Apostle treats here of such as are justi­fied by faith, the Author of this election is God; the Parties elected are Believers; the Object, or that to which they are immediately elected, is Justification, See Chap. 11. ver. 5.

Three sorts of People we read of in this Epistle, which look and stand (as I may say) for Justification: First, some Jews pretend­ing the works of the Law. Secondly, Other Jews, as they are the Sons of Abraham or Isra [...]lites by birth: And thirdly, the faithful Believers: God may confer Justifi­cation upon every one of these, or deny it to every one, if he pleaseth. But omitting the other two, he makes choice only of the faithfull believer, that he may justifie him, therefore may be well be called the Elect of God.

In those words Who shall lay any thing to the charge of Gods Elect. The Apostle al­ludes to the manner of Courts of Justice, and the pleadings and impeachings there used.

It is God that justifieth] Supple, Them, that is, It is God which absolveth them, from all which is laid to their charge, whether it be true or salfe.

That it is God, which justifieth them, which believe, or those that are justified by faith, the Apostle teacheth Chap. 5. ver 2, 6. And being it is God, which justifies them, or absolves them from all accusations, which are laid against them, all the charges and accusations of their adversaries, can do them no harm; For there is no power like to the power of God.

He speaks here of God as of a Judge, yea, as of supream King and Judge, alluding not­withstanding to Courts of Justice.

Ver. 34. Who is he that condemneth?] i. e. Who is he that can condemn us either by his Oratory, or, by the power, which he hath with God the Judge of All. That is, Who is he, which by the power, which he hath with God, or by his Oratory can prevail with God to condemn us?

He puts an indicative mood here after the Hebrew manner for a Potential, for the Hebrews have no Potential mood.

He may be said to condemn by a Metonymy, who is any way the occasion of a mans con­demnation.

It often cometh to pass among men, that where the bare charging of a man with crimes hath not been able to do him hurt, the Orato­ry of his Adversary, and the power, which he hath with the Judge, and his instant pressing and instigating the Judge against him, have caused him to be condemned: But none of these (saith our Apostle) shall provoke or make God to condemn us.

It is Christ that died] To wit, for us, for these words are here also to be understood, and borrowed from the latter part of the 31, and 32 verse.

Christ died for us: that is, for the aboli­shing, and taking away of our sins; One drop of whose blood, was of infinite value, and therefore able to expiate o [...]r sins, though never so great, and never so much aggrava­ted by reason of circumstances, and so able to free us from condemnation.

Yea rather that is risen again] To wit, for our Justification, and the Remission of our sins.

This he adds because Christs death had been little availeable to us, if he had been overcome thereof, and alwayes layen under it. See what we said on Chap. 4 ver. 25.

Who is at the right hand of God] These words signifie the great power and esteem that Christ, even as man, hath with God; where we must not think that God hath any right hand, for that were to make God cor­poreal, which far be from us to do. But the Apostle alludes by this to the manner of great Princes, who reserving to themselves the chiefest and middle seat, do place those next to them on their right hand, whom they make next in power and dignity to them­selves.

Who also maketh intercession for us] We must not conceive of this intercession of Christ after an earthly manner; for we must not think, that Christ doth supplicate and be­seech his Father for us, with bended knees and lifted up hands, as he did in the days of his Mortality and Humiliation: For the Father suffers not his Son, being received up into glory, so to abase or humble himself [Page 168] any more for our sakes. But because he appeareth in the presence of his Father in that Body, in which he died and rose again for our sins (which appearance is instead of an intercession, and which is as effectual or efficacious as any v [...]call prayer, to reconcile his Father, and to make him propitious to us) therefore (and that worthily too) is he said to make intercession for us. And thus doth the Apostle expound himself, when he saith Christ is entred into heaven it self, now to appear in the presence of God for us, Heb. 9. v. 24.

Ver. 35. Who shall separate us from the love of Christ, shall tribulation or distress?]

The Apostle asketh not what, but who? and answereth, Shall tribulation or distress? &c. speaking of tribulation and distress, &c. as of Persons endued with Reason, by a Prosopopoeia, a Figure which our Apostle often useth.

Who shall separate us from the love of Christ] i. e. Who or what shall separate us from the love wherewith Christ loveth us, or rather, from the love where with God loveth us in Christ, or for Christs sake, as the A­postle expounds himself, v. 39.

So fickle and inconstant is the love of one man to another as that from him whom he loves while he is in Prosperity, he withdraws his love in Adversity: The Apostle there­fore sheweth, that God is not like to man, in this, when he saith, Who shall separate us from the love of Christ.

From the love of Christ] That is, from the love wherewith Christ loved us, or rather from the love wherewith God loveth us for Christs sake, for so the Apostle doth expound himself, v. 39. When he saith Nothing shall be able to separate us from the love of God which is in Christ Jesus our Lord: The love of Christ therefore is to be taken Metonymi­cally, for the love caused by Christ: And of Christ, is, Genitivus, not Objecti, or Subjecti, but Efficientis.

That we are not the Subject, but the Object of this love here spoken of, will appear by v. 39. where it is said, In all those things we are more than Conquerors, through him that loved us.

Shall tribulation or distress?] The words in the Greek are the same with those Chap. 2. v. 9. Tribulation and Anguish.

Or Persecution] The word Persecution is to be taken here not actively, but passively, not for the persecution with which we perse­cute others, but for the persecution with which others persecute us.

Or Famine] i. e. Or want of food.

Or Nakedness] i. e. Or want of clothes.

Or Peril] Supple, by which we are in continual danger of our lives.

Or Sword] By the sword we may under­stand here the sword of the Civil Magistrate, because many Christians were slain there­with in the Primitive times, as James the brother of John, Acts 12.2. &c. And by the sword, the slaughter wrought by the sword; by a Metonymie and Prosopopoeia.

Ver. 36. As it is written, for thy sake are we killed all the day long] q. d. For this is our portion, according to that which is written of us, Psalm 44.32. For thy sake are we killed all the day long.

These words are to be read with a Paren­thesis, and the Apostle brings them here, to shew the Romans, that it is no new or strange thing, to hear that the things which he here speaks of, should befall the faithful. And this he doth that they should not be dismayed at them, as when new and strange things happen; to this sence is that of Saint Peter, Beloved, think it not strange concern­ing the fiery trial which is to try you, as though some strange thing happened unto you, &c. 1 Pet. 4.12.

As it is written] viz. Psalm 44.22.

For thy sake] i. e. For this, that we worship thee, and acknowledge thee to be our God, and believe in thee.

We are killed] We which are thy people, are put to death, now one and then another.

All the day long] That is, continually as Psalm 32.3. or evermore, as Psalm. 44.8. or daily day by day, as Psalm. 71. v. 8 & 15. Isa. 65.2

Look not here to the use of these words, as the English use them, but how the He­brews use them.

We are accounted as sheep to the slaughter] We are accounted no otherwise of, than as sheep appointed to be slain.

The forty fourth Psalm out of which this Testimony is taken, is most probably thought to have been composed by some holy man in the Babylonish Captivity, when the Jews the people of God, were most cru­elly afflicted: And the Apostle brings this testimony here, out of that Psalm to shew that Afflictions even to death where no new things to Gods people. But though in the first and Historicall sence, they are spo­ken of the Jews, yet in a second and Pro­phetical sence (in as much as the Jews, the [Page 169] then people of God, were as a Type of those, whom God would afterwards take to be his people, to wit, the b [...]lieving Christians) they may be spoken of the faithful in Christ Jesus, and so used here; And that will not seem strange or new, which was prophesied of so long afore: And being considered, as that which was prophesied of so long before, it will somewhat ease the burden of Afflicti­ons.

That which the Apostle here speaketh, is chiefly to be understood of the Primitive Christians which were indeed under continual Persecutions; though where the ene­mies of Christian Religion do prevail, the true believer suffereth at all times, and often to blood too.

Ver. 37. Nay] i. e. No, none of these things shall separate us from the love of Christ.

In all things we are more than Conquerours through him that loved us] i. e. For in all these things, we are more than Conquerours through the Assistance and Grace of God, who for the love which he hath to us, will not withdraw himself from us, but stand by us even then, when all these things befall us, and assist vs, and give us strength and grace, not only to overcome them, but also to glory in them.

If God so loveth us, as in the midst of our Afflictions to be with us and assist us, so as to make us more than Conquerours therein, then cannot those Afflictions here spoken of (or any else) seperate us from the love of Christ.

In all these things] i. e. In all these things before rehearsed, viz. Tribulation, distresses, &c.

We are more than Conquerours] We are Conquerours, in that we suffer these things patiently; We are more than Conquerours in that we do not only suffer these things pati­ently, but also glory in them, as Chap. 5. ver. 3.

This seems a Paradox to flesh and blood, that they which are oppressed and slain should be accounted more than Conquer­ours: But though it may seem a Paradox to them, yet it is no Paradox indeed, for we must not judge of these conquests and victo­ries, as men use to judge of conquests and victories, proceeding from battles fought between earthly Powers; For then indeed the oppressed and slain would be accounted as conquered, and the oppressour and slayer the Conquerour; but we must judge of this Conquest and victory, by the spiritual good or evil which we receive by our Enemies in this Conflict, so that if we are made worse thereby, as to deny God or Christ, or to bla­spheme, or lie, or the like, we are to be ac­counted as conquered, though we escape death: But we are to be accounted as Conquerours, if we are made better thereby, or if our patience, and humility and meekness and confessing the name of God is thereby encreased, though we die for it. In a word we are Conquer­ours, if our faith be not overcome but we hold still our faith and affiance in Christ (not­withstanding all our sufferings) though our bodies be torn, in pieces, or stoned, and we slain: And we shall be crowned as Conquer­ours for this at the last day. And if we glory in this, we are more than Conquerours and shall receive more than an ordinary Crown.

Through him that loved us] i. e. Through God, who though we are weak of our selves, yet (because he loveth us) gives us Grace and strength, whereby we do more than conquer all these things.

Ver. 38. For I am perswaded] Where­fore I am perswaded.

For, is put here for, Wherefore as Chap. 6. ver. 19. And is not a Causal, but an Illa­tive. And that which the Apostle here infers, He infers from that, that we are more then Conquerours in all things (spoken of verse 35.) through God that loved us.

Neither death nor life] i. e. Neither death threatned and executed by a Persecutour: nor yet life promised by him if we will for­sake Christ.

Or, by death and life understand by a Metonymie whatsoever we shall suffer, or whatsoever shall happen to us in our life or at our death.

He speaks of death and life and whatsoever is meant thereby as of a Person by a Proso­popoeia.

The words Nor death nor life are used Proverbially, 2 Sam. 15.21. where Ittai the Gittite answered King David and said as the Lord liveth, and as the Lord my King liveth, surely in what place my Lord the King shall be, whether in death or in life, even there also will thy servant be. And as they are there, so may they be taken Prover­bially here, and so may these which follow, Nor Angels, nor Principalities nor Powers. And these, Nor things present nor things to come: And these, Nor height, nor depth, [Page 170] by all which is signified, That nothing what­soever shall separate us from the love of God: And all these Proverbs may he heap toge­ther, to shew the fulness of perswasion which he hath of the truth of the thing which he speaks of.

Nor Angels, nor Principalities nor Powers] These names, if they are spoken of good Spi­rits, are to be understood Hypothetically, that is, upon supposition, that good Spirits would prove to be such, as would go about to afflict us or torment us; And of such an Hypothesis or supposition we have an Ex­ample, Galat. 1. ver 8, 9. Otherways they must be understood of evil Spirits, for they are called by the name of Angels, 1 Cor. 6.3 & 2 Pet. 2.4. And of Principalities and Powers, Ephes. 6. ver. 12.

As the more eminent Angels of Light are called Principalities and Powers, Ephes. 1.21. Coloss 1.16 So are the greater Angels in the Kingdom of Satan, Ephes. 6.12. And these are Metaphorical names borrowed from the Persian Rulers under whom the Hebrews sometimes lived.

Nor principalities nor powers] These words Principalities and Powers are abstract words, but are used for Concretes, that is, for such as are in, and have any Principality or Power. And it is the use of all Eastern people, to use abstract voices or words, for Con­cretes.

Nor things present nor things to come.] i. e. Nor those afflictions which are all ready befaln us, or greater afflictions which are threatned to us, or, which hang over our head.

Ver. 39 Nor height] Nor men in ho­nour in the world, and in high places there. Where note that an Abstract is put for a Concrete.

Some by height understand an high-place, as an high-tower or the like, from which they were wont to fling down those whom they would kill as Malefa­ctours.

Nor depth] i. e. Nor men of Low degree, and in low and base places, for even such as are often cruel against the righteous: Where note that an Abstract is put again for a Concrete. And that thus by height and depth, that is by men of high and men of low degree, may be understood all men, of what degree soever.

Some by depth understand the Sea where­in they were wont to drown those which were accounted Malefactours and were per­sons condemned to die.

Others by height, understand heaven, by depth, hell.

And by those, again, such as were in heaven and in hell, q. d. Nor can heaven, nor hell, that is, nor can any in heaven or in hell (if they should set themselves against us) be a­ble to separate us, &c.

Nor any other Creature] i. e. Nor any other thing whatsoever.

From the Love of God] i. e. From the love which God sheweth us.

Which is in Christ Jesus] i. e. Which love he sheweth to, or towards us for Christ Jesus our Lords sake.

The Preposition In, is taken here after the Hebrew manner for, For the sake of; For the Hebrews take this Preposition In, for almost any Preposition whatsoever.

CHAP. IX.

1. I Say the truth in Christ, I lie not, my conscience also bearing me witness in the holy Ghost.

1. I have hitherto plainly and undeniably shewed that Justification, is not by works, but by faith: And I have declared the rich blessings and mercies which God bestoweth on them which are Justified by faith, wherefore I say the truth in the sight of Christ, my conscience also bearing me witness before the holy Ghost, (who knows my heart and will require it of me, If I say false.

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

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

[Page 171] 3. For I could wish that my self were accursed from Christ, for my brethren my kinsmen according to the flesh:

3. For my brethren the Jews, who are my kinsmen according to the flesh, for I could wish, (if yet I might lawfully wish it) that I were accursed and everlastingly separated from Christ for them.

4 Who are Israelites to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the Law, and the service of God, and the promises:

4. Who are (so great pri­viledges and prerogatives have they above all people) the children of Israel, (which was the friend of God) by true lineal descent of blood; and to whom pertaineth the Adoption, by which they are made Sons of God; And the glory, which appertaineth to them, which are Gods people; and the Morall Law, which was given by Moses in Tables of Stone; And the Judicial Law, which was given them, for the maintainance of Civil Society among themselves; and the Ceremonial Law, which taught them the manner of Gods service and worship: and all the promises contained in the books of the Old Testament.

5. Whose are the fathers, and of whom as concern­ing the flesh, Christ came, who is over all, God blessed for ever. Amen.

5. Whose are the Fathers (those Ancient Patriarchs Abraham, Isaac and Jacob) and of whom Christ was born (as he was Man) even Christ, who is Lord over all, and God as well as Man, yea God blessed for evemore. Amen.

6. Not as though the word of God hath taken none effect. For they are not all Israel which are of Israel:

6. But here before I can finish my sentence and speak out my mind (which I will do, Chap. 10. ver. 1, 2, 3.) I must prevent an Objection, which here ariseth. For whereas my Brethren the Jews know that I exclude them all from Justification, which seek not after it by faith; They will be ready to tell me, that whereas I said that the promises appertain to them, I make the promises of God of none effect except I grant them to be justified, for among the promises of God, there is a promise made to the Israelites (which they say they are) that he will cleanse them from all their iniquity, and pardon all their sins, Jer. 31. ver. 31, 34. Jer. 33.4. Micah 7.18.

But (for an answer to this) though I say, that the promises appertain to them, and do acknowledge such a promise, as they make mention of, yet let no man think, that I have so spoken, as that it may be gathered from my words; that the promise of God is of none effect, because I will not grant them to be justified, for though that prom [...]se of God be made to all Israel, and so to them, upon condition; yet if we speak of that promise ab­solutely; All they which are descended from Israel by lineal succession of blood, are not that Israel, or those sons of Israel to whom that promise of Righteousness or Justification doth absolutely belong.

7. Neither because they are the seed of Abraham, are they all children: but in Isaac shall thy seed be called.

7. For neither are they which are of Abraham upon that meer account, that they are descended from Abraham by carnal Generation, to be accounted that seed, and those children of Abraham, to whom the Spiritual promise of justification doth absolutely belong: For the seed or children of Abraham to whom the promise of the Land of Canaan did appertain, were not that seed, or, those children of Abraham which were in the loins of Ishmael (which yet came our of the loins of Abraham) but that seed, or those chidren of Abraham which were in the loines of Isaac, according to that which was said to Abraham by the Angel, Gen. 21.12. But in Isaac shall thy seed be, to wit, that seed of thine which shall inherit the Land of Canaan, which I have promised to thee, and to thy children.

8. That is, they which are the children of the flesh: these are no [...] the children of God: but the children of the promise are counted for the seed:

8. That is, according to the Mystical meaning of the words (for not the literal but the Mystical sence, is that which makes for my purpose; and that for which I alledge these words) they which are the children of Abraham according to the flesh (which children were typified in Ishmael) these are not the children of Abraham, to which God promised that spiritual gift of justification, which was typified by the Land of Canaan: But those spiritual children which God promised to Abraham in a Mystical sence, Genes. 17.5. When he said, I have made thee a Fa [...]her of many Nations, that is, the faithful, or, they which are of faith (whether they be Jews or whether they be Gentiles by birth, and which were typified by Isaac, they and they only, are to be ac­counted that seed of Abraham, to which the promise of justification doth absolutely belong.

[Page 172] 9 For this is the word of promise, At this time will I come, and Sara shall have a son.

9. I say which were typified by Isaac, for I [...]aac was a son of promise, that is, Isaac was born to Abraham by vertue of Gods promise, whereby he, said by his Angel to him, at this time the next year will I come unto thee; And then Sara thy wife shall have a son, (whom thou shalt call Isaac) Gen. 18.10. And because Isaac was a son of promise, or because he was born of Abraham's body by vertue of Gods promise made to Abraham his Father: He was a type of that spiritual seed, to wit, the faithful, which God also promised to the same Abraham, and which are called the children of promise.

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

10 But some will perchance object and say. But grant that the promise of justifica­tion doth not absolutely apper [...]ain unto the children of Israel according to the flesh, and that they are not ju­stified by reason of their carnal descent from Israel: yet surely they shall be j [...]stified as they are under the Law, and seek justification by works. But to this I answer; As the children of Israel according to the flesh, shall not be justifi [...]d for this, that they are children of Israel according to the flesh; so shall they not be justi­fied neither, for th [...]s, that they seek Justification by works. For when Rebecca her self had conceived by one, even by our father Isaac, and had two twins in her womb, it was even then said unto her, that Esau the El er (who was a type of the Isra [...]li [...]es according to the flesh) should serve Jacob the younger, who was a type of the faith­ful, and [...]uch as should believe. And in that this was said unto her, concerni [...]g Esau at that time when she had conceived, It is an argument to prove, that the Israelites according to the flesh, should not be justified, for or by their works.

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

11. For therefore did God say to Rebecca concerning Esau (who as, I said, was a type of the Isra [...]lites accord­ing to the fl [...]s [...]) the Elder shall serve the younger, at that time when she had conceived, and when the children of which she conceived, were not yet born, neither had done either good o [...] evil, to signifie in a type, or in a myst [...]ry, that his pur­pose concern [...]ng the E [...]ction of men to just fication, was and should immutably be, to elect them thereunto, whom he would elect, not for their works sake, but for his own mercies sake, who calleth us to the grace and promises of the Gospel, by the preaching thereof, that we might believe, and believing might be ju­stified.

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

Ver. 12. And with that which was said to Rebecca when she had conceived concerning Esau and Jacob, to wit, the elder shall serve the younger, Accordeth that,

13. As it is written, Jacob have I loved, but Esau have I hated.

13. Which was afterwards written, Malacht 1.2, 3. Jacob have I loved, but Esau have I hated, if we look into the Mystical meaning of the words.

14 What shall we say then? Is there unrigteousness with God? God forbid.

14. But now because I have said, that they which are the children of Abraham ac­cording to the flesh, they as such are not those children of Abraham to which God hath made the promise of justification; absolutely, no not though they seek justification by works, but that spiritual seed, to wit, the faithful which God promised to Abraham, they whether they be Jews or whether they be Gentiles, they I say and they only are the children or seed of Abraham, whom God hath absolutely promised, that he will justifie: Some will conclude from hence, that if this be so, then shall I make God to be unjust; for by this he w [...]ll have no account at all of the pure and holy seed of Abraham which are fl [...]sh of his flesh, and bone of his bone, though they seek justification by works, if they believe not: and will prefer before them in the matter of justification, the unclean and unholy seed of the Gentiles, if they do but believe.

But what if God doth prefer the Gentiles, if they believe, before the Jews who are children of Abraham according to the flesh, and seek justific [...]tion by works in the matter of justification, if hey bel [...]eve not? and accepts of them, and rejects these? Is there therefore unrighteousness with God, for so doing? God forbid.

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

15. There is no unrighte­ousness in God, if he accepts them to j [...]st fication who be­lieve, no, though they be Gentiles; for the Lord said unto Mo es (against whose words ye cannot except) when the people of Israel made a Calf and committed Idolatry, and had therefore deserved to be destroyed all of them; I will have mercy on whom I will have mercy, and I will have compassion on whom I have a mind to have compassion, Exod. 33.19.

[Page 173] 16 So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.

16. Where by the way, take ye notice of this (O ye Jews, which go about to establish your own way of Justification, but have not submitted to that way of Justification, which God hath prescri­bed) that to attain to Justification, is not of him which willeth, or inventeth, or chooseth to himself a way of Justification, nor to him, who travelleth or runneth in that way, which he will and he hath invented and cho­sen, and is zealous therein: but it is of God, who sheweth mercy, to whom he pleaseth, and justifieth whom he will.

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

17. But to return to the matter in hand; as there is no unrighteousness in God, if he accepts of them to Justi­fication, who believe, no though they be Gentiles: So there is no unrighteousness in him, if he rejects them from Justification, which will not believe, no, though they be Jews lineally descended from Abraham, and Isaac, and Jacob, according to the flesh, and seek Justi­fication by works. For whereas God might have justly dealt with others, as he did with Pharaoh, and have destroyed them with as great a destruction, as he did him; yet he did not so, but said of Pharaoh Exod. 9, 16.

Even for this same purpose have I hardened thine heart, and so stirred and raised thee up against my people, that I might shew my power in thee, and that my name might be declared throughout all the earth, by thy destruction:

18. Therefore hath he mercy on whom he will have mercy, and whom he will, he hardneth,

18. Therefore he sheweth mercy to whom he will shew mercy, without violation of of his justice: and whom he will harden, he justly hardeneth.

19. Thou wilt say then unto me; Why doth he yet find fault? For who hath resisted his will?

19. But thou wilt say unto me, O Jew, that if he harden­eth whom he will, why doth he yet find fault with us Jews, for the hardness of our heart? for who hath resisted his will, so that he is not hardened, if He whill harden him.

20. Nay, but O man, who art thou, that repliest against God? shall the thing formed say to him that formed it, why hast thou made me thus.

20. Nay, but (that I may reply) O man, who art thou that repliest against God, and choppest Logick with him? Shall the thing formed, if it likes not its shape say to him which formed it, Why hast thou made me thus?

21, Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour.

21. Hath not the Potter power of the clay (out of which he makes his pots and dishes) of the same lump of clay, to make one pot or dish for an honourable use, to wit, to hold wine or meat for the Table, or the like? And another to abase and dishonourable use; as to receive the excrements of the belly, or the urine, or the like? Now then if the potter have this power over the clay; Much more, hath God power over the mass of sinfull men, who are all sinners, and none of them deserve to be justified. to make one as a vessel of Honour by justifying him; and another as a vessel of dishonour, by hardening him.

22. What if God willing to shew his wrath, and to make his pow­er known endur [...]d with much long-suffering the vessels of wrath fit­ted to destruction.

22. But what if God willing to shew his anger, and to make his power known in their destruction, hath hard­ned (by enduring them with a great deal of patience and long suffering) the vessells of wrath fitted to destruction; I mean those, who do not obey or believe the the truth, but obey unrighteousness or believe a falshood whose portion is indignation and wrath? What, I say, if God hath hardened them? what unrighteousness canst thou find in God for so doing?

23. And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory?

23. And what if God, that he might make known the a­bundance of his goodness on the vessels of mercy, whom he decreed from all aeternity to fit and prepare for Glory by justifying them; hath justified them and so fitted and prepared them for Glory, as he hath decreed? What unrighteousness is there in God for this?

[Page 174] 24. Even us whom he hath called, not only of the Jews, but also of the Gentiles.

24. Which vessells of mer­cy we are, Whom God hath effectually called to the grace of the Gospel, so that we do truely believe; We, I say, not of the Jewes only, but also of the Gentiles.

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

25. For whatsoever some perswade themselves to the contrary, God hath effectu­ally called the Gentiles, and foretold long ago, that he would make them his people, as he saith in Osee Osee 1.23. speaking of them, I will make them my people, which are not my people, and her beloved, which was not beloved.

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

26. And (ver. 10) It shall come to pass that in the place, were it was said unto them; ye are not my people, there shall they be called, the Children of the living God.

27. Esaias also crieth concerning Israel, Though the number of the children of Israel be as the sand of the Sea, a remnant shall be saved.

27. But as for the Jews, Esaias (which pierceth my heart for grief to think of) crieth concerning them Chap. 10 ver. 22.. Though the number of the children of Israel, be as the sand of the Sea, for multitude, yet a very few of them, and a remnant only shall be saved from their sins.

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

28. For the Lord will finish the work, which he intendeth with them, and will cut it short in rigour, yea a short work will the Lord make with them, upon the earth.

29. And as Esaias said before, Except the Lord of sabbaoth had left us a seed, we had been as Sodoma, and been made like un­to Gomorrah.

29. And (Esaias also said before he said this, to wit, Chap. 1. ver. 9.) Except the Lord of hosts had left us a seed (which is but little in respect of the whole harvest) we the people of Israel, had been as Sodom was, utterly consumed, and we had been made like unto Gommorrah, an utter desolation.

30. What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness, even the righ­teousness, which is of faith.

30. What shall we say then or what shall we collect out of these Scriptures? we collect this, to wit, That the Gentiles, which followed not after Justification in fore time, have now attained to Justification, if you ask what Justification? I answer even the Justification, which is of Faith.

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

31. But the Jews, which fol­lowed and sought after Justi­fication all this while, have not attained to Justification.

32. Wherefore? because they sought it not by faith, but as it were by the works of the law: for they stumbled, at that stumbling stone,

32. And wherefore have they not attained to it? be­cause they sought it not by faith, but by the works of the Law. And therefore sought they it nor by faith, because they stumbled at the stumbling block, that is, they were offended at Christ, and be­lieved not in him, who is the object of our belief, for Christ was a stumdling block to the Jews,

33. As it is written, behold, I lay in Sion a stumbling stone, and rock of offence: and whosoever believeth on him shall not be ashamed.

33. As it is written of him, Isaiah 28.16. Behold I lay in Sion a stumbling block, and rock of offence; yet not­withstanding that, that he was a stumbling block to the Jews (for a great part of them) whosoever believeth and relies on him for Justi­fication: shall not be dispointed of it.

CHAP. IX.

Ver. 1. I say the trueth in Christ, &c.] The Apostle having shewed in the begin­ning of this Epistle; That Justification is not to be attained by works, but by faith on­ly, and having set out from the beginning of the fift Chapter hitherto, the great bene­fits, and happiness, which accrue to them, which are justified by faith; breaks out here into a Patheticall expression of exceeding great grief, which he hath for his brethren and Kinsmen the Jews, to think, that their is no way to attain to Justification but by Faith, and that yet they have not submitted themselves to this way, nor will imbrace it And he shews this his exceeding great grief, that he might therby induce the Jews to con­sider how miserable and deplorable their con­dition is, that they might at length turn into the true and right way of Justification In a like case Saint Augustine sayes to Donatus, that he might win him to the truth, Si posses videre dolorem cordis mei & sollicitudinem pro solute tua, fortassis miseriaris animae tuae, placens Deo in audiendo verbo, non nostro sed ipsius, Tom. 2. Epist. 204. in initio. If thou couldst but see (saith he) the grief of mine heart, and my ca [...]e or pensiveness for thy sal­vation, thou wouldst happily have pity upon thine own soul, pleasing God by hearkening not to our, but to his word.

I say the truth in Christ] i. e. I speak no­thing, but that which is true. Christ is my witness.

In Christ] i. e. By Christ, or before Christ, who heareth me and will require it of me, if I speak any thing but truth.

The Praeposition, In, the Apostle makes answerable to the Hebrew Praefix Beth and Beth is sometimes used in swearing, as Gen 22.16. Josh 2.12. &c. And hence this Pre­position, In, is used sometimes in swearing also.

My Conscience also bearing me witness in the Holy Ghost] i e. My Conscience also as well as my word, or saying, bearing me witness, By the holy Ghost.

Or we may say that the word [...], bearing witness also, is put for the simple [...] bearing witness, as [...] is taken for [...] Cap. 8.16

In the holy Ghost] In the holy Ghost is put here for By the Holy Ghost, as before, In Christ, for by Christ.

He sweareth by the Holy Ghost, when he mentioneth his Conscience, and so calleth him or that to witness, what is done there; Because it is the Appropriate office of the Holy Ghost, as to plant truth and sinceri­ty in the heart contrary to deceit and hypo­crisie; so to be privy to the secrets and to take notice of the motions of the heart: Hence when Ananias had denied, that he had sold his possession, for what he had sold it for, Peter tells him, that he did lie to the Holy Ghost: Act. 5.3.

Ver 2. That I have great heaviness and continuall sorrow in my heart] To wit, for my Brethren the Jews.

He grieveth thus for the Jews, because that they being ignorant of Gods Righteousness and going about to establish their own righte­ousness and zealously and eagerly running af­ter that, they did not submit themselves to the Righteousness of God (as he speaks Cap. 10.3.) By reason of which they were in a de­sperate condition, and such as could not be saved so long as they so continued.

This, I say, is the cause of the Apostles grief here, yet he expresseth it not here but leavs his speech unperfect as to this, until he comes to the first verse of the 10 Chapter (and that by reason of an Objection, which he prevents ver. 6. and another ver. 14. and yet ano­ther ver. 19) and there he resumes, or takes up (though in other terms) what he left here unperfect, and yet there he brings it in so, as that it may seem to depend upon the latter part of this Chapter. Thus (that this, which I here say may not seem strange) doth the Apostle leave what he had in hand Chap. 5. v. 13. unperfect by rea­son of emergent objections, which he pre­vents in the mean time, till he comes to the 18. verse of that chapter, where he resumes in other words and perfects that which he left there imperfect, and brings it in so, as that it hath dependance on that, which went immediately before.

Ver. 3. For I could wish that my self were accursed from Christ, for my Brethren, my Kinsmen according to the flesh, &c.] That which he saith, he could wish here to be­fall himself for his Brethren, must be un­derstood with this supposition, to wit, If it were lawfull for him so to wish, and if it were possible so to be done.

I could wish that my self were accursed from Christ] i. e. To be accursed from Christ, signifieth here to be separated from him, and to be destined to death, yea eternal death.

The words in the Original are [...], that is, To be an [...]. Now an [...] in holy writ, signifieth, that which is to be se­parated from the use of men, not as an holy thing, but as a thing execrable and to be abo­minated, and so to be utterly destroyed, in which sence Jericho was to be an [...], Josh. 6.17.

And to this the Apostle here alludes: But being the Apostle saith, That he could wish himself accursed from Christ, it is to be un­derstood, that he could wish himself not only to be wholly rid out of this life, but to be destined also to everlasting destruction for the Jews sake, that he might save them.

It is taught by some that when a son of Is­rael would express his Brotherly kindness to­wards any one of, or towards all the children of his people) he entituled himself by a kind of devotion to all the mischance, and evil that should befall his Brother, wishing the whole patience or suffering thereof to fall upon his own head; And that, not without reference or allusion to this form of devotion, is the Apostles wish here, that he might discharge the unhappy condition of his Brethren all upon himself, when he saith, [...]. I could wish my self, an Anathe­ma from Christ, for my Brethren

Note, that this wish of the Apostle here includes a Tacite limitation or condition, as I said before, to wit, if it were lawful; And so that dispute which many raise here whe­ther this wish of the Apostle be lawful or un­lawful, comes to nothing.

That my self] These words have their Emphasis, and are as if he should say, I who am compelled to pronounce such hard things of my Brethren as I do, even I my self, could wish that my self were accursed from Christ, &c.

For my Brethren] That is, for the Jews sake, who are my Brethren, that is, my kins­men according to the flesh; to wit, that they may be saved by my destruction or by my being an [...], For them.

By his brethren he means the Jews, here, and these he calls his brethren in a large sence (after the manner of the Hebrews who call all them brethren, who are descend­ed from one common Father, though by many descents:) because he and they came all out of the loins of one man Abraham or Isaac or Jacob, who was also called Is­rael.

My kinsmen according to the flesh] q. d. That is, My kinsmen according to blood.

He expounds the word brethren here, and declares what he meant by it; He meant such as are of the same blood or the same kin or stock with himself.

According to the flesh] That is, As we use to say, by blood.

He seemeth by these words tacitely to op­pose the kinred which is by blood, to the Spi­ritual kinred which is by faith, by which all the faithful of all Nations are of one kin and brethren after a Spiritual manner.

Ver. 4. Who are Israelites] That is, who are descended from Isrrel, That is, from Jacob and are his children, which Jacob or Israel was a man beloved of God, and who had this name Israel given him, in way of honour, by God himself, Genes. 32.28.

The Apostle sets out here in this and the next verse, the honour priviledges and Pre-eminences of these, which he called his bre­thren and Kinsmen according to the flesh; To signifie, that he had cause enough thus to grieve as he doth, when he considered, that they which were so neer allied to him, and which had such honour priviledges and pre­eminences from God, should be at last cast off, and be rej [...]cted by him, and left in such an estate, (through their own faults) as is ac­companied or attended with eternal damna­tion.

To whom pertaineth the Adoption] He speaks not here of that Adoption which he spoke of in the former chapter, by which they that are adopted are made heires of ever­lasting Glory; that Adoption belongeth to Christians, such as are justified by faith, not to natural Jews: But he speaks here of that Adoption whereby God passing by all other people made choice of the Jews or Israelites to be to him a peculiar people or Treasure above all people else, by reason of which he cherish­ed them and used them as sons and b [...]stowed many blessings upon them: For Israel is my son even my first-born saith the Lord, Exod, 4.22. And again, I am a father to Israel, Jer. 31.9.

And the Glory] The Ark of the Covenant is called the Glory, 1 Sam. 4.21, 22. by a Metonymie, because it was a token of the presence of the Glorious God, who sat there­upon, [Page 177] and gave his Oracles from it: And therefore many think that the Apostle meaneth the Ark of God, when he saith, the Glory.

But others, By the Glory, understand the glory which accrued to the people of Israel by that, That they were chosen by God to be a pe­culiar people to him, and to be his sons which was indeed a great glory to them, and by rea­son of which God did many glorious things for them and among them: For since thou hast been precious in my sight thou hast been honourable saith the Lord to the people of the Jews, Isaiah 43.4.

And the Covenants] By the Covenants is meant the Moral Law written in two Tables of stone by reason of which writing those Tables were called also the tables of the Co­venant, Deut. 9.11.

That Law was called the Covenant, be­cause God made a covenant with the people of Israel concerning keeping of that: and that was the matter and subject of the Covenant, as it was to be performed on Is­raels part.

The word in the Greek is [...], A word of the Plural number, which is here rendred Covenants, but it might be aswell rendred the Covenant in the Singular num­ber: for [...] though it be it self a word of the Plural number, yet it is often put to signifie one single Testament, (And the Co­venant and Testament is all one in the Apo­stles sence here) See Budaeus in his Commen­tary, pag. 507. & H Steph. in his Thesaurus in the word [...].

Yet some say that the Apostle useth a word of the plural number here, viz. [...], Covenants, because there were two Tables of the Covenant, though the Covenant it self were but One.

And the giving of the Law] By the gi­ving of the Law, understand, The Law which was given, to wit, to the Israelites by God: by a Metonymie.

And by that, understand again the Judi­cial Law, per Synechdochen Generis, that is, that Law which was given to the people of Is­rael for maintainance of Civil Society a­mong them.

And the service of God] By the service of God understand here the Ceremonial Law, which prescribed the manner of Gods Ser­vice, or how he would be served and wor­shipped; by a Metonymie.

And the promises] To wit, All the pro­mises contained in the Old Testament, that is, all the promises contained both in the books of the Law and of the Prophets.

Ver. 5. Whose are the Fathers] That is, whose Progenitors were Abraham, and Isaac, and Jacob, Those most honorable Persons and friends of God.

The Scripture useth to call those Holy Pa­triarks, Abraham, Isaack and Jacob, The Fathers, per Antonomasiam.

And of whom as concerning the flesh Christ came] Christ came of the Israelites as con­cerning the flesh, That is, As he was Man, in that he took his flesh, that is, his body of the Virgin Mary, who was of the stock of Is­rael.

This was a Glory to the Israelites, that the Messias was born of them, And therefore Simeon calls Christ the Glory of the people Is­rael, Luke 2.32.

Who is over all] i. e. Which Christ is over all things and all men, as their King and Lord.

The Apostle, in this latter part of the verse, sets out the dignity of Christs Per­son, the more to set out the Honour, pre­eminencies and Priviledges which the Jews had.

God blessed for ever Amen] See chap. 1. ver. 25.

Ver. 6. Not as though the word of God had taken none effect] Here the Apostle should have given the reason why he was so grie­ved for the Jews, but he gives it not by rea­son of this Obj [...]ction which he prevents; but by reason of this and other Objections, He defers it to, Chap. 10. ver. 1. as I said before.

Not as though the word of God had taken none effect] q. d. But when I say theirs are the promises (though I know, that they have not attained to Righteousness, or Justifica­tion, but are yet in their sins, unpardoned, and unjustified) I do not make the pro­mise, which God made of pardoning the sins of the Israelites, and remembring their iniquities, no more, a void pro­mise, and a Promise of none effect, or a Pro­mise in which God is not as good as his word, &c.

For the understanding of this place know, That among the many Promises which were made to the People of Israel in the old Testament, there were some concerning the Remission of sins, that is, concerning Justification, for the Lord saith Jer. 31. ver. 31, 34. Behold the days come, saith the Lord, that I will make a New Cove­nant [Page 178] with the House of Israel, and with the House of Judah, &c. For I will forgive thei [...] iniquity and remember their sin no more And Jerem. 33. v 4. and 8 Thus saith the Lord, the Lord the God of Israel, I will cleanse them from all their iniquities whereby they have sinnned against me, and I will par­don all their iniquities, whereby they have sinned against me, and trespasse against me. And Micah 7.18. Who is a God like thee, that pardoneth iniqaity, and passeth by the transgression of the remnant of his heritage?

Now God having made this gratious pro­mise to the Israelites of their Justification, a Jew might object against Paul and say, Paul, Thou accountest of us Jews, as of men far from Righteousness, that is▪ as of men far from Justification and Remission of sins; yet thou sayest that ours are the promises; If therefore we are far from Righteousness or Justification, that is, if we are far from Re­mission of sins▪ and yet (thou sayest) the Promises are ours, Then must thou say, that the word of God hath taken none effect, that is, That the Promise of God made to Israel concerning Remission of sins, that is, concern­ing Justification, is a void promise, and that God is not in that his promise as good as his word, for God hath promised to remit the sins of Israel.

This objection the Apostle here prevent­eth, when he saith, Not as though the word of God hath taken none [...]ffect.

The word of God] That is, The promise of God, to wit, Of pardoning the sins of the Israelites.

The word of God is often put by a Synech­doche Generis, for the promise of God, as Psal. 12.6. The words of the Lord are pure words, &c. Isaiah 4.8. The word of the Lord shall be for ever, &c.

Hath taken none effect] i. e. Is a void word; or an empty word, without perfor­mance.

For they are not all Israel which are of Is­rael] For all they which are born of Israel (and so are called Israel or Israelites by reason of their natural descent from him) are not that Israel, or, those Israelites, to which the Promise of Remission of sins, that is, of Justification doth absolutely and imme­diately belong.

He gives a reason here, why the word of God hath taken none effect, That is, why the word of God is true, notwithstanding that the Jews are far from Righteousness or Justification.

Note here that this Promise of Remission of sins or Justification was made to all the Sons of Israel, that is to all the Israelites con­ditionally, that is, upon this condition if they would believe in Christ; for the promise is to you and to your children saith Saint Peter to the Jews Acts 2.32. But the absolute and immediate promise of Remission of sins, that is, of Justification appertaineth only to Belie­vers that is to such as believe in Christ, which are Israelites in that, that they imitate the Faith of Israel, and so it appertaineth not to unbelieving Jews, though they are Israel­ites in that, that they descend by true natu­rall Propagation from the Patriarch Jacob who was called also Israel.

Now our Apostle when he saith, Not as though the word of God hath taken none effect, He speaketh of the word of God, that is, of the promise of God concerning Justification or Remission of sin, as it is an absolute and imme­diate promise: and so it belongs only to the faithful, which are the spiritual Israel, though while it was conditional it belonged even to the Israelites, which was or is Israel after the flesh.

They are not all Israel] i. e. They are not all, those Israelites, or that People, or those Sons of Israel, to wit, to whom the absolute and immediate promise of Remis­ssion of sins that is, of Justification doth be­long.

Israel, is put here for the Israelites, the Father for the Children, per metonymiam ef­ficientis.

Of Israel] Israel is taken here in the se­cond place, for the Patriarch Jacob him­self, who was also called Israel.

It is our Apostles manner (as we have ob­served before) to teach truths, and confute errors by raising objections, and answering them, and this hath he done especially in this Epistle. Now because many of the Jews were conceited; that it was enough for them, that they should be justified from all their sins (whereas the Gentiles should be damned for theirs) that they were of the stock of Abraham, or Abrahams children ac­cording to the Flesh: the Apostle confutes this their errour, taking occasion from an Objection, which he here maketh by the by, and answers, I say, by the by. For that which the Apostle intended in the beginning of this chapter, was (as I said a little before) to draw the Jews from that error, which was most generall among them, to wit, that Ju­stification was to be sought by works, and not by [Page 179] faith, which way most of them taking, miss'd of what they sought for.

That there was an opinion among the Jews that it was enough for a Jew to be of the seed of Abraham, that he might be justified appears by what John Baptist said to those which came to his Baptism; Think not to say with­in your selves, we have Abraham for our father, Matth. 3.9 But see further, what I said on those words, Chap. 2. v. 17. Thou art called a Jew.

The Jews therefore for the greatest part, did think to obtain Justification by works, but some thought it enough for Justificati­on, that they were Abrahams or Jacobs chil­dring according to the flesh, Or, if this was a General opinion among them (as some say it was) then the Jews thought, that they had two strings to their bow, or, two titles to Justification, though nei­ther of them was good, as the Apostle shews.

Ver. 7. Neither because they are the seed of Abraham are they all Children] i. e. Nei­ther are all they, which are the seed of Abra­ham, children of Abraham, because they are the seed of Abraham: that is, neither are all they, which are born of Abraham, & come out of his loins, the children of Abra­ham, to wit, those children to which the pro­mises of Justificatlon or remission of sins be­longed, though they were born of Abra­ham according to the flesh, and came out of his loins.

Because they are the seed of Abraham] That is, because they are sprung out of the loins or seed of Abraham by natural genera­tion, as children spring out of the loins or seed of their Fathers.

In the word seed, there is Metonymia ma­teriae

Are they all children] Supple, Of Abra­ham, to wit, such children as to whom the promise of Remission of sins, or Justifica­tion doth immediately and absolutely be­long.

They must needs be the Children of Abra­ham in some regard or other, which are the seed of Abraham, that is which came out of Abrahams loins: therefore the Apostle doth not absolutely deny here, that they, which are of Abraham, are all Children, but only in some certain respect, that is, in regard of the Promise of Justification, and Remission of sins, made to Abraham, and to his seed.

But in Isaac shall thy seed be called] The Apostle after he had said, they are not all Israel, which are of Israel, saith neither because they are the seed of Abraham are they all children, that he might thereby bring an Argument which they call à minori, to prove that all are not Israel, which are of Israel. For if they which are of Abra­hams seed are not all the Children of Abra­ham, much less are all they Israel, which are of Israel: for the promise was first made to Abraham, and to his seed, and it was made to Israel only, as Israel was of the seed of Abraham.

But in Isaac shall thy seed be called] That is, but they which were once in the loins of Isaac, and so descended from him, that is, but they which are the Sons, or the seed of Abra­ham by Isaac his Son; they, and only they, are and shall be called and esteemed, as the seed or children of Abraham: to whom the promises of the Land of Canaan belong­eth.

The Apostle proveth here, that which he said immediately before, viz. That be­cause they are the seed of Abraham they are not all Children. And his proof is to this effect, viz. Because neither Ishmael (though he came out of the loins of Abra­ham nor his Posterity (though they had truely the same descent) had to do with the promise of the Land of Canaan, which the Lord promised to Abraham and his seed; And therefore they were not Abrahams seed or Children in respect of that; but in respect of that, Isaac only and his Po­sterity were children of Abraham and so called.

Note here, that the Land of Canaan (which was a Land flowing with milk and honey, and into which Joshua the Son of Nun (a type of our Jesus) brought the Is­raelites) was a type of all those Graces and spiritual blessings, which we receive by Christ Jesus. This Land of Canaan did God promise to give to Abraham and to his seed, Gen. 12.7. and Gen. 13.15, And yet not to him and to all or any of his seed; but only to him and his Son Isaac, and to those, which should come of him, for when Sarah cried out to Abraham concerning Hagar, and her Son Ishmael, which she had by Abra­ham, Cast out the Bond woman and her Son for the son of the Bond woman, shall not be heir with my son, even with Isaac. And the thing was very grievous in Abrahams sight, because of his son Ishmael, God said unto Abraham, Let it not be grievous in thy sight, because of the Lad Ishmael, and because of thy Bond­woman [Page 180] Hagar, but in all that Sarah hath said unto thee, hearken unto her voice; For in Isaac shall thy seed, (to wit, that seed which shall inherit the Land of Canaan which I pro­mised thee) be called, Gen. 21. ver. 10, 11, 12. And therefore Abraham at his death, gave all that he had to Isaac, but unto the sons of the Concubines which he had, He gave gifts and sent them away from Isaac his son, while he yet lived, Eastward, into the East Country, Gen. 25. ver. 5, 6.

Now as the promise of the Land of Canaan which God made to Abraham and his seed appertained not to all the sons of Abraham (though they were his sons or children by carnal generation and came out of his Loins) but only to Isaac: So do the promises of the spiritual blessings, (As of justification and remission of sins, &c. which were typified by the Land of Canaan) which were made to A­braham and his seed, appertain, not to those which were typified by Ishmael, but only to those which were typified by his son Isaac; and who those were the Apostle opens, in the next verse following.

The land of Canaan was (as I said) A type of all the Spiritual blessings which we re­ceive by Christ Jesus as justification, and glorification, &c. But here by a kind of Sy­nechdoche it is to be taken particularly, as a type of justification.

But in Isaac shall thy seed be called] q. d. For it is written, that not that seed of A­braham which was in the loins of Ishmael, But only that seed of his which is, or shall be in the loins of Isaac shall be indeed, and ac­counted as the seed of Abraham, to wit, that seed of his, which shall be heir of the promised Land of Canaan.

This is the sence of this place, which to make up, we have borrowed somewhat from the History, as it is recorded, Gen. 21. ver. 10, 11.

Note here, that the Syntax requireth that the Apostle should have said thus; Neither because they are the seed of Abraham are they all Children, but only in Isaac shall his seed be called: But the Apostle saith not, in Isaac shall his seed be called, but in Isaac shall thy seed be called, using not the third, but the second person, not his but thy; Where it is to be observed, that the Apostle useth the words here, as they lie in the story, Gen. 21.12. where, because God speaketh to Abra­ham; He saith, In Isaac shall thy seed be called; And because they lie so in the story, therefore doth the Apostle rehearse them so here; for so is his manner, for the most part, when he quoteth any testimony out of the Old Testament, to quote the words, as they are found there, without any alteration of the Person or Syntax; leaving the Person and the Syntax to be understood, or, order­ed to his Readers; The like we have, Rom. 3.4, &c. And by reason of this, must we also understand these words, in a Preterper­fect tense, though they were spoken in the story, in the future.

In Isaac shall thy seed be called] That is, the seed which is, or shall be in Isaac thy son and in his loins, and that only shall be called, or, That only shall be thy seed, that is, That seed of thine, to which I promised the Land of Canaan, and which shall inhe­rit it.

Note here by the way, that from this li­mitation of Abrahams seed to Isaac, the Jews do reckon none for Abrahams children, but the Israelites: As in their Canons they say, that who so voweth concerning Abrahams seed, he is free from Ishmaels and Esaus sons, and is not bound, but touching Is­raels, Maimon. Treat. of Vows, Chap. 9. Sect. 1.

In the Hebrew manner of speech, To be, called signifies truly to be and with the limi­tation aforesaid, None of the seed of Abra­ham, but only they which descended from Isaac, were to be the children of Abraham, that is to say, Those children of Abraham, to whom the Land of Canaan was promi­sed, and of which they should be heirs.

But you will say, what is this to the pur­pose, that God said to Abraham, That in Isaac only shall thy seed be called, that is, that that seed only which shall come from Isaac is that seed, to which I have promised the Land of Canaan.

Answ. It is little to the purpose, if we look only upon the Literal or Historical sence of the words, but it is altogether t [...] the purpose, if we look upon the Mystical sence: Therefore the Apostle expounds the Mystical meaning of them in the next verse.

Ver. 8. That is, they which are the chil­dren of the Flesh, these are not the children of God; But the children of the promise are counted for the seed] q. d. That is, (by in­terpretation of the Type) or, That is, (that I may interpret that which I spoke of Isaac and the seed which was in him according to the mystical or spiritual meaning thereof,) They which are the children of Abraham [Page 181] only according to that, that they descended from Abraham by natural Generation, and so were flesh of his flesh; these are not those children of Abraham, to whom God made the Promise of Justification, which were fi­gured by the Land of Canaan: But those spiritual children which God promised to Abraham, that is, the faithful, those which are like to Abraham in faith, and which are typified in Isaac, who was a child of promise, they and they only, are to be counted, and are indeed the seed of Abraham, to which God made that spiritual promise of Justifica­tion.

That is] q. d. That is to say, by Inter­pretation.

They which are the children of the Flesh] i. e They which are the children of Abra­ham descended of the flesh of Abraham; Or (taking a Substantive of the Genitive case, after the Hebrew manner, for an Adjective) they which are the Fleshly and Bodily chil­dren of Abraham and sprung out of Abra­hams loins by bodily or fleshly Generation, as such.

Such children as these were, which were children of Abraham only because they de­scended out of the loins of Abraham, were typified by Ishmael, whom Abraham begot by the ordinary course of nature, while na­ture was strong in him, and he needed not any extraordinary renewing of his strength from God, as he needed, when he begat Isaac.

These are not the children of God] i. e. These are not the children of Abraham whom God promised to bless with the Spiri­tual blessing of Justification which was typifi­ed by the Land of Canaan.

But the children of the promise] i. e. But the spiritual children which God promised to Abraham, that is, the faithful, they are they to whom God promised the blessing of justification.

In these word, to wit, the Children of the Promise, these words, viz. of the promise are put for promised after the manner of the Hebrews who put a Substantive of the Geni­tive case often, for an Adjective or Parti­ciple.

You will ask, who or what are these chil­dren of Abraham which are called here the children of the promise? I answer; They which are of the faith of Abraham (that is, the faithful and such as believe) they are the children of Abraham, which are called here, The children of promise whether they be Jews, or whether they be Gentiles: See for this, Rom. 4.16. Gal. 3.7. where it is said, that they which are of Faith, the same are the children of Abraham.

You will ask again, Why they are called the children of promise? I answer, because they are not such as were born of Abraham by carnal Propagation; But such as God gave him by promise, and called his Children only, because they imitated his vertues, but principally his faith.

You will ask yet again, where God promi­sed these or such children as these are to A­braham? I answer, He promised them, Gen. 17.5. Where he saith to Abraham I will make thee a Father of many Nations: for proof of this read Rom. 4. verse 16, 17.

These children were typified in Isaac; and Isaac, in that he was promised to Abraham, before he was born, when Abrahams body and Sarahs womb were now both dead, Gen. 18.10. Rom. 4.19. might be in par­ticular a Type of that Spiritual seed, which God promis [...]d to Abraham, that is, of the Faithful.

Ver. 9. For this is the word of promise, at this time will I come and Sara shall have a Son] q. d. For Isaac was a Son of Promise as appeareth by that word of promise, which we read, Gen. 18. ver. 8, 10. where God or an Angel in the person or behalf of God, said to Abraham and to Sarah his wife, At this time the next year, I will come, and Sarah shall have a son, which son was Isaac▪

As Isaac was a son of promise, so are they which are typified in Isaac) the children of promise. And therefore, as not any other sons of Abraham, but only Isaac who was born by Vertue of Gods promise and the seed in him, had the promise of the Land of Canaan; So they only which are the children of the promise; (that is, the faithful which were typified in Isaac) have the spiritual pro­mises of justification, which was typified by the Land of Canaan.

Ver. 10. And not only this, but when Re­becca also had conceived, &c.] The Apostle in this and the Verses next Following, pre­vents and answers an objection.

For whereas he had shewed in the fore­going verses that the promise of justification belonged not to the Jews, or to the Israel­ites, as they were Israel according to the Flesh; It might be objected, that though it were granted that the promise of justifica­tion [Page 182] belonged not to them meerly as they were the children of Israel according to the Flesh, yet surely it belonged to them, and they would be justified, as They sought ju­stification by their works

This objection, I say, The Apostle here prevents, and answers after this manner, q. d. But as the promise of justification did not belong to the Jews or children of Israel ac­cording to the Flesh as such; So neither shall they be justified, though they seek ju­stification by their works. For when Rebecca her self, who was the wife of Isaac had conceived, by our Father Isaac her hus­band; It was said unto her, when she had co [...]ceived, and while two twins were in her womb, The elder (which was Esau, who was a type of the J [...]ws, or Israelites accord­ing to the Flesh) shall serve the younger which was Jacob (who was a type of the faithful) with which sayings both shall ac­cord which was written afterwards, Jacob have I loved, but Esau have I hated.

Now in that, it was then said to Rebecca, The elder shall serve the younger, when she had conceived; It is an Argument to prove, that the Jews or Israelites according to the Flesh, should not be justified by their works, Though they sought justification thereby. For it was therefore said unto Rebecca, by the word of God, the elder shall serve the younger, at that time when she had conceived, & when the children of which she conceived were not yet born, nei [...]her had done either good or evil; To signifie in a type or mystery, that the purpose of God concerning the election, of men to justification was (and always should be) to elect them, not for their works sake, but for his own mercy and good pleasure sake, who calleth us to the Grace, and pro­mises of the Gospel that we might believe by the preaching thereof, and so be justified by his mercy.

But when Rebecca also had conceived by one, &c.] Rebecca was the wife of Isaac, who conceived at this time, by Isaac her husband, and conceived of two children, which children between the time of her con­ception and their birth, kept a great strug­ling and striving in her womb, at which Re­becca was much troubled, and desiring to know what it meant, she went to enquire of the Lord, and the Lord said unto her, Two Nations, that is, the heads of two Nations, are in thy womb, and two manner of people, that is, And two twins, from whom two manner of people shall proceed, shall come out of thy bowels, and the one people shall be stronger than the other; And the elder, (that is, they which shall be born of the elder Twin) shall serve the younger (that is, shall serve those, which shall be born of the younger Twin) Genes. 25. verse 22, 23.

Had conceived by one] These words, viz. by one, are emphatically put; That the more notice might be taken of the fruit of this Ma­trimonial Act of Isaac which was double, to wit, Twins, and to signifie, that though these twins had both one and the same father, and one and the same mother, and were begot at one and the same time, yet their destinies and the destinies of their children were not one and the same, but various.

Note, that where it is said when Rebecca had conceived, It is not to be understood that presently upon her conception, this hapned, which befel her, but after she had concei­ved, in the time which was between her conception and her bringing forth.

Our father Isaac] The Apostle saith, Our father Isaac, because he also was an Israelite, and of the seed of Abraham, by Isaac, aswel as other Jews.

The Apostle suspendeth the accomplishment of this sentence, till the twelfth verse (by reason of that which he interposeth by way of Parenthesis in the eleventh verse,) And there he makes it up: And from thence must we make this up, which he saith here, q d. But when Rebecca also had conceived by One even by our father Isaac, it was said unto her, the elder shall serve the younger; As it is written, Jacob have I loved, Esau have I ha­ted And this, that it was thus said unto her, when she had conceived is a Typical argu­ment to prove that the Israelites according to the Flesh, should not attain to justifica­tion by their works nor was the promise of justification made to them upon that ac­count.

Ver. 11. For the children being not yet born, &c.] This particle, for relates to those words, when Rebecca had conceived and here he shews by way of exposition, what he means by those words, had conceived. And also unfolds the Argument against justifica­tion of Israel, according to the flesh by works, which lay vailed over in the latter words of the tenth Verse,

That wch he saith therefore is this, that when Rebecca had conceived by her husband, between that time and the birth of the children which she had conceived, that is, when the children [Page 183] were not yet born nor had done either good or evil, it was said unto her the Elder shall serve the younger: And that those words were said to her at that time, to shew, that justification is not of works.

That which was said unto Rebecca, ver. 12. was not said unto her, so soon as ever she had conceived, nor was it said unto her after the children were born; But it was said unto her, while the children were yet in her womb, and so strong, as to struggle there, Gen. 25. ver. 22, 23. But yet before they had done or could do any good or evil: And this the Apostle takes punctual notice of, that he might shew from thence that the purpose of God concerning election to Justification doth stand, not of works, but of him that calleth.

Neither having done any good or evil] He speaks of doing good or evil in a moral sence, which they could not do until they had the use of reason; which they had not, while they were in the womb; yet was not that their strugling which the History speaks of, Gen. 25.22. without reason or counsel, but the counsel not of them, but of God, to whom not only rational creatures, which want the Actual use of reason, but also Irrational, and Inanimate Creatures are in an Obediential power.

That the purpose of God according to Ele­ction might stand not of works but of him that calleth] i. e. To signifie that the purpose of God concerning Election, was (and should immutably be) not of works or for works sake, but of, for and from the mercy and the good pleasure of him, who calleth us to the Grace, and promises contained in the Go­spel, that we might believe by the preach­ing thereof, and so be justified.

That the purpose of God according to Ele­ction might stand] i. e. To signifie that the purpose of God concerning Election, was, and should immutably be.

Note here, that verbs which import the being of a thing, are sometimes taken for verbs signifying that being: and so to stand, is taken here for to signifie that it should stand or firmly be without any alteration: See what I said to this purpose, Chap. 3.4. & Chap. 4.16.

According to Election] i. e. Concern­ing Election, to wit, Election to Justifica­tion.

The Greek is [...], rendred here According to Election, but it would be bet­ter rendered Concerning Election; For the Preposition [...] is to be taken as a Sign of the Subject as it is also taken, 2 Cor. 11. ver. 21. where the Apostle says [...], for, [...]. I speak (not ac­cording to reproach, but I speak) concerning reproach.

The Election here spoken of, is, as I con­ceive, (under correction) to be taken for Election to Justification, of which I spoke something, Chap. 8. ver. 33. For the word it self signifieth only the Act of electing or choosing, But the Agent or Efficient cause, the Subject or material cause, the Object and final cause are left to be gathered from the Circumstances of the place; And to me it ap­peareth more than probable; by the cir­cumstances of the place, that Mans Justifi­cation is the immediate Object of the Election here mentioned; For justification hath been the Apostles main Subject hitherto, which he seemeth yet to pursue and to follow as the main Subject of the Doctrinal part of this his Epistle; this he intended to perswade the Jews to, in the beginning of this present chapter: this is the Conclusion of this Chapter verse 30, 31. This is that which he re­sumes, Chap. 10. ver. 1, 2, 3, &c. and which he continues to Chap. 12. And the Election which he speaks of, Chap. 11.5. (as it seems to me) cannot be meant of an Election to any other immediate Object, than that of Justification, for the reason which I shall there give.

Might stand] i. e. To signifie that it was, and should be, without change or al­teration.

Not of works] i. e. Not of, or for the works sake which men do as though there were any desert in them.

A Question may here be asked, viz. How S. Paul can draw an Argument from this, That it was said to Rebecca (while her chil­dren were yet in her womb, before they had done any good or evil) the elder shall serve the younger, to prove that the purpose of God con­cerning Election, was and should immutably be, without consideration, or regard of the works of the Elected; For though a man cannot work before he is born, yet might God foresee what works he would do after he was born, and deal with him in his Election, accordingly.

I answ. That if S. Paul should have gone about to draw an Argument from hence Ex natura rei or ex vi terminorum, or by necessary consequence to shew that the Election of God was not of works, or for works; because it was said to Rebecca, [Page 184] while her two children were in her womb, the Elder, shall serve the younger; his Ar­gument would not have been solide; be­cause God might foresee what workes a man would do after his birth, even before he was born. But it was not the Apostles intent to draw such an argument from hence, but onely to use argumentum a typo, or Argu­mentum a signo, which consisteth only in the setting out, or declaring of Gods intent, Viz. That intent, which he had in giving that Answer to Rebecca, to wit, that the Elder shall serve the younger before the children were born; whose intent was, to signifie, or typi­fie thereby, that his purpose concerning e­lection of man to justification, was, and should so remain to be to elect, not for mans work sake, but for his own good will and pleasures sake.

But whereas we said that the Apostle meaneth here, by Election, Election to justi­fication, and whereas, where he speaks of Justificati n, he saith every where, that that is of faith not of works: it may be ob­jected, that by Election the Apostle cannot mean here, Election to justification, because he never excludes faith, when he speaks of justification, but includes it, and asserts it rather: But here, when it is said, that the Children being not yet born, not having done any good or evil, it was said the Elder shall serve the younger. Faith is excluded from the El ction here mentioned, as well as works; For as a child cannot work before he is born (the consideration whereof seemeth to be that, that made the Apostle to in­fer here, that Election was not of works) so can he not believe, before he is born.

Answ. I said, that the Argument which the Apostle here useth is not Argumentum à natura rei, or ex vi terminorum, or an ar­gument of necessary consquence, when he proves, that the purpose of God concerning Election, was not of Works, because it was said unto Rebecca, while the children were yet in her womb, before they had done a­ny good or evil, the Elder shall serve the Younger. But it was only Argumentum à Typo, or Argumentum à Signo, An Argu­ment from a Type (for there are verbal types, as well as real) or an argument from a sign. Now to a Type or Signe, there are two things required; First the Aptitude of the thing, which is to be a Sign or Type, to signifie or represent the thing to be typi­fied or signified: And secondly the actual ap­plication by God of that sign or type to sig­nifie or typifie that thing, if either of these be wanting, it is not a type or sign; and this is plain to reason: for were all the things in the world, which might have been types or Signs; types or signs indeed? Surely no, and what is the reason? Not because all things wanted aptitude to typifie or signifie which were not actual signs or types; but because they were not actually applyed thereunto: Now this that God said to Re­becca the Elder shall serve the Younger before the Children were yet born, and before they had done any good or evil, hath indeed an aptitude to signifie the exclusion of Faith, from the purpose of God concerning Electi­on, as well as of works; but yet because they are not actually applyed by God so to do they may not do it, but exclude works on­ly, and not faith.

But of him that calleth] i. e. But of, for, and from the mercy, and the good pleasure of God, who calleth us to the grace of the Go­spel, that we might believe through the preaching of it, and believing it, might be justified.

That to which this call is, is the grace of the gospel, and the precious promises therein contained. This is most frequently taken for the objest of Gods call in our Apostles wri­tings, if the circumstance of the place hold not out another object.

In these words but of him that calleth, it is intimated that God had respect to faith in this Election to justification: For God doth therefore call men to the grace of the Go­spel and the promises therein conteined, that they might believe them, and believing might be justified.

Ver. 12. It was said unto her, the elder shall serve the Younger] These words have a double or twofold relation, for they relate to the tenth verse, and they relate to the e­leventh verse. The manner how is this, q. d. When Rebecca had conceived by one, even by our Father Isaac it was said unto her the El­der shall serve the Younger, I say, when she had conceived, for it was said unto her, the Elder shall serve the Younger, when she had conceived▪ that is, while the children being in her womb, were not yet born, neither had done any gord or evil: And that to signifie that the purpose of God concerning election should stand not of works, but of him that calleth.

It was said unto her] Viz. By God, Gen. 25.23. The children being not yet born, neither having done either good or evil.

The Elder shall serve the Younger] i. e. [Page 185] Esau in his Posterity shall serve Jacob in his.

This which is here said of the Elder ser­ving the Younger is to be understood of Esau and Jacob, but not of Esau and Jacob in their persons, but in their posterities: For if we consider Jacob in his person, Jacob might be said to serve Esau rather, than Esau Jacob, for he termed himself Esau's servant, Gen. 32.18. And he called Esau his Lord, Gen. 33. v. 13, 14. And he did him homage bowing himself down to the ground many times before him, Gen. 33.3. And where the words cited by the Apostle, are read Gen 25.23. It is plain, that they extend rather to the Nations, that should come from Jacob and Esau, than that they are tyed up to Esau and Jacob themselves.

Though therefore Esau in his person, ser­ved not Jacob in his person, yet the posterity of Esau served the Posterity of Jacob in Da­vids time, when the Idumaeans or Edomites, which were of the Posterity of Esau, were subdued by the Israelites, which were the Po­sterity of Jacob, and brought under their Sub­jection & made servants to them 2 Sam. 8.14.

Esau and his posterity; as they were de­scended from Isaac according to the Flesh (to whom the promise of the Land of Ca­naan was made as well as to Abraham) do si­gnifie or typifie here the children of the flesh as Ishmael did, in the Story before. And Jacob signifieth or typifieth the spiritual seed or the faithful, which were called the Chil­dren of Promise ver. 8. As did his Father I­saac in the former story.

And by Esaus servitude is meant or typi­fied the continuing of such as were typified by Esau, that is, of the children according to the flesh, under sin, as under a Tyrant, as un­der a Lord, without deliverance from (ei­ther the dominion, or) Guilt of it. And by Jacob's being a Lord (and so free) is meant the freedom of those from the guilt and punishment of sin (and the dominion there­of) which were typified by Jacob, that is, of the faithful, called the Children of the Pro­mise, v. 8.

Note that Esau may be taken here to sig­nifie, a Child of the flesh, because he was the Elder brother: And men must have a being according to the Flesh, before they can be children according to the Spirit, that is, be­fore they can believe, for Nature is before Grace, and Jacob may be taken to signifie a child according to the Spirit, that is, a be­liever, because he was the younger brother: For men come to be children according to the Spirit, that is, men come to believe, af­ter they are children according to the flesh: So that generally the children of the flesh are elder than the children of the Promise, and the children of the Promise younger than the Children of the flesh.

Note again, that servitude under an ene­my, a Lord, a Master, or a tyrant, is fre­quently taken in Scripture, as a type of Captivity under sin, and the guilt and punish­ment thereof: And that the freedom from such an enemy Lord, Master, or Tyrant is frequently taken as a Type of deliverance from sin, and that so frequently as that we need say no more of it.

Ver. 13. As it is written Jacob have I loved but Esau have I hated] i e. Which prophesie, or saying accords with that which is written by Malachy, Mal. 1.2. Jacob have I loved, E­sau have I hated; At least in a general way.

That which the Prophet Malachy saith concerning Esau and Jacob, did in the Hi­story concern only the bodily or wordly e­state of those two Brethren, or rather of their posterity, respectively: but we must lift it up to the mystical and spiritual sence, wherein God sheweth his love, to those, which were typified by Jacob and his Sons in remitting their sins, and justifying them from their offences: and his hatred in those which are typified in Esau and his Posterity in letting them lie in the guilt of their sins without remission.

Ver. 14. What shall we say then? is there unrighteousness with God?] That is, what shall we infer, from what I have said; shall we infer from what I have said, that there is unrighteousness with God, because he pas­seth by so many of the Children of Abra­ham, which are flesh of his flesh, yea, though they sought justification by their works: And pardoneth those which are the Children of promise, or Children according to the Spirit, that is those which believe, though they be Gentiles, and not of the Stock of A­braham, only because they believe? God for­bid.

The Apostle prevents an objection here, for whereas he concluded in his last dis­course, that they which are the children of Abraham, or Isaac, or Jacob according to the flesh, these are not these children, which God promised to justifie; no, nor yet as they were under the Law and sought justification by works; But the Children of the promise, that is, the faithfull (whether they be of the Stock of Abraham, Isaac, and Jacob, [Page 186] or whether they be of a Gentile race) these are the only children of Abraham, to which God made that spiritual promise of justifi­cation, and which he would justifie. A Jew might say, Paul, if this be so, then by thy doctrine God rejecteth those, which are of the holy seed of Abraham, and Isaac, and Ja­cob, yea though they seek justification by the works of the Law, which God hath given them, if they do not believe; and justifieth not only those, which are of the holy Stock of Abraham, if they believe, but also such as are of the unclean Race of the Gentiles But if God shall do so indeed, as thou teachest by this thy doctrine, then would God be unjust; for it would be injustice or unrighteousness in God, thus to reject the holy seed of Abra­ham, Isaac, and Jacob, only for not believ­ing; and thus to accept of the unclean Race of the Gentiles, only because they believe. This objection, I say, the Appostle prevents here, saying, What shall we then say? is there unrighteousness in God? God forbid.

What shall we say then?] i. e What shall we infer then, or what shall we gather then from that which I have said?

Is there unrighteousness with God?] i. e. Shall we infer from thence that God is unjust in these his dealings and dispensa­sations?

God forbid] i. e. No by no means, See Cap. 3.4.

Ver. 15. For he saith to Moses I will have mercy on whom I will have mercy, &c.] He gives a reason here, why; God is not un­just in passing by so many of the children of Abraham or Jacob, which were their children only according to the flesh, and not justifying them, yea though they sought Justification by their works, and in justifying all those, which were the children of the pro­mise, or, children according to the Spirit, though they were Gentiles, and descended not from Abraham or Jacob by lineal Pro­pagation.

He saith to Moses] To wit, Exodus 33.19.

I will have mercy on whom I will have mer­cy and I will have compassion on whom I will have compassion] These words were spoken by God Exod. 33.19. And they were spoken by occasion of that, that the Children of Israel had in the absence of Moses made them a molten Calf, and worshipped it saying These are thy Gods, O Israel, which brought thee up, out of the land of Egypt. At which the Lord was exceeding angry, and would have de­stroyed them all had not Moses entreated the Lord earnestly to pardon this their sin, But the Lord would not pardon them all, but some only, saying, I will have mercy on whom I will have mercy, &c.

By these words, God sheweth, that he is, free and restrained by no Law from shewing mercy and exercising compassion, where he pleaseth: And therefore he is not unjust or unrighteous in justifying those, that are the children of the Promise, yea though they be Gentiles, most of them.

Ver. 16. So then it is not of him that wil­leth, nor him that runneth, but of God that sheweth mercy] This conclusion doth most naturally arise out of what the Apostle al­ledged out of Exod. 33.19. in the forego­ing verse, but yet it is not that, which he was to prove (but that, which he was to prove, he inferrs from hence, and sets down ver. 18) But it is a conclusion (as it sem­eth) by the by.

A Question therefore it is, and well may be, to what end, the Apostle makes mention of this Conclusion and why he draws it out and alleadgeth it here?

Answ. This Conclusion is (as I said) drawn by the by, out of the 15. verse, and the Apostle often draws conclusions and argu­ments, after this manner, as I have observ­ed before. ver. 11. chap. 7.16: &c. But then it is indeed, for the most part, for the proof of some subject, which he had treated of before: But he hath not as yet directly trea­ted of such a Subject as this conclusion is, hi­therto: To what end thererefore doth he draw this conclusion?

To speak therefore (under correction) what I conceive: The cause of the grief and sorrow, which the Apostle expresseth, (ver. 2, 3, &c. of this chapter) was because that the Jews being ignorant of Gods righteousness and going about to establish their own righte­ousness, and zealously and eagerly running af­ter that, had not submitted themselves to the righteousness of God, &c. This was the true ground of this grief, which though he ex­pressed not here, in this Chapter by reason of some Objections, which he was to prevent, yet he intimated it here, and expresseth it Cap. 10. ver. 2, 3. This their errour and their zeal the Jews were ready to their pow­er to maintain, and the Apostle as ready to confute having there such an opportune occa­sion to gather a conclusion or argument, in confutation of that their errour here, he o­mits it not (though he had their errour but [Page 187] little more than in his serious and grieved thoughts as yet, and expressed not so fully and plainly as he intended to do, and as he after­wards doth, Chap 10. ver. 2, 3.) Though he doth it, but by the by

It is not of him that willeth] i e. Righte­ousness or Justification is not of him who will have his own Righteousness, that is, his own way to Righ [...]eousness.

Nor of him that runneth] i. e. Nor of him that zealously and earnestly runneth in that his own way.

But of God that sheweth mercy] But it is of God, who sheweth mercy, by remitting sin, to whom he pleaseth, and to what way he pleaseth

Ver. 17. For the Scripture saith] i. e. For God saith in the Scripture.

The Scripture is put here for God speaking in the Scripture, so Gal. 3.22. we read that the Scripture hath concluded all under sin; where the Scripture is put for God speaking in the Scripture, per Metony­miam.

This Causal Particle, For, doth not re­late to that which goeth immediately be­fore, viz. In the 16 verse, but to those words of the 14 verse, viz. Is there then unrighteousness with God? God forbid: For here he sheweth in this verse, that there is not unrighteousness with God in dealing with the Children of the flesh as he doth, that is, in denying the participation of his spiri­tual promise of justification to the Children of Abraham according to the flesh, though they be Abrahams children, if they be his children only according to the Flesh, or though they seek justification by their works.

Or we may take the Particle, For, for the Conjunction, And, (as it seemeth sometimes to be taken) and then it may have its im­mediate conjunction with the fifteenth verse, q. d. For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion: And he saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might shew my power in thee and that my name may be declared throughout all the earth.

The Scripture saith unto Pharaoh,] viz. Exod (Chap. 9. ver. 16) Where you may read the whole story which in brief is this.

The Children of Israel being at this time in Eygpt, Pharaoh King of Egypt did migh­tily oppress them, in setting them to make bricks and putting cruel task-masters over them, insomuch that the children of Israel sighed mightily and cried to the Lord to be de­livered from that oppression; whereupon the Lord made choice of Moses to bring them out of Egypt, and sent him to Pharaoh King of Egypt in his name, to bid Pharaoh let his people go; but Pharaoh hearkned not to Moses, but despised the Lord, who sent him, though Moses shewed by many miracles that he came from God; whereupon the Lord bid Moses tell Pharaoh, at length, of his stubborness, and that except he would let his people go to serve him, he would stretch out his hand to cut him off from the earth, and bid him tell him moreover that in very deed for this cause he had raised him up, or stirred him up; for to shew his power in him and that his name might be declared through­out all the Earth.

Even for this same purpose] To wit, that I might shew my power in thee, and that my Name might be declared throughout all the earth, Supple, By thy destruction, and the destruction of thy people which I will work.

Have I raised thee up] The Greek is, [...], that is, have I stirred thee up, to wit, to oppose my commands and not to let my people, the people of Israel go.

This God did by hardning Pharaohs heart, Exod. 4.21. and 9.12.

If we look upon, Exod. 9.16. the He­brew word there is Heyemadticha which is rendred by the Interlineary stare te feci. I have made thee to stand. By the Septuagint [...]. Thou hast been preserved; By the Arabique, Te reservavi, I have reserved thee: By the Samaritane, Subsistere te feci, I have made thee subsist, by the Chaldee su­stinui te, I have sustained thee. As their se­veral Interpreters render them: By all which Interpretations it may seem very probable, which some say, that there is an Allusion there, to some general Plague or Pesti­lence from which God preserved Pharaoh that he died not therein.

But being that our Apostle saith here [...], I have raised thee up, or I have stirred thee up.

Though the word Heyemadticha be rendred, Stare te feci, I have made thee stand, or, [...] as the Septuagint, Thou hast been preserved, or, to that sence by other Interpreters, yet I conceive that yet our Apostle looks further here than to the pre­servation [Page 188] of Pharaohs life in a common de­struction or Plague and that he looked also to the hardning of Pharaohs heart by the Lord, and therefore used not the word of the Septuagint [...] whom he usually followeth, but a word of his own, viz. [...] i. e. I have raised thee up, or I have stirred thee up, and so hardned thee to resist my will. And this I rather con­ceive, because it seemeth to me more for his present purpose; And because he draw­eth from hence, that Conclusion, viz. Whom he will he hardneth, verse 18.

God Hardneth man many ways, but in particular God stirred up Pharaoh and so hardned his heart to resist his will, here first by suffering the Devil to work the like mira­cles in appearance, by the Magicians, as he himself wrought in Reality, by his Servant Moses by which Pharaoh came to despise not only Moses, but God himself. Secondly, by permitting the Devil to suggest Argu­ments into the Tyrannical & Coveteous mind of Pharaoh, shewing that he would, if he should let Israel go, suffer loss in his power by the loss of so great a people: and loss in his profit, by letting so many go, whom he imployed as slaves for his profit in his work.

That I might shew my power in thee] i. e. That I might shew my power in thee, by those strange plagues which I will bring upon thee and thy people: And by overwhelming thee at the length in the Red Sea: Because thou wilt not let my people Israel go, as I would have thee.

And that my Name may be declared] i. e. And that I may be spoken of all abroad to the praise and glory of my power, which power I intend to show upon thee for thy refractori­ness to my Commands.

My Name, that is, I, Metonymia Ad­juncti.

No doubt but that God might have justly dealt with others after the manner, and as severely as he did with Pharaoh, and have destroyed them with as great a destruction, with whom yet he did not so deal, though they had deserved it at Gods hands, as well as Pharaoh had.

Ver. 18. Therefore hath he mercy on whom he will have mercy, and whom he will he hardneth] i. e. Therefore hath he justly without any the least unrighteousness at all, mercy on those on whom he will have mer­cy: And again, on whom He will not have that mercy, He justly doth deny it, to them, and without the least unrighteousness, hard­neth them.

These words justly, or, without unrighte­ousness are here to be understood, That the Conclusion may come up to answer the Objection made or couched in the fourteenth verse.

And this Conclusion thus understood is no more than the premisses will bear; For Na­ture it self will tell you, that what God doth, he doth justly: And you cannot con­ceive God, but you must conceive him to be just, For he that is unjust, cannot be God.

Therefore he hath mercy on whom he will have mercy] This Conclusion is drawn from that which was said in the fifteenth verse, and is to be applied to the Remission of sins, or justification, which God freely▪ bestows on such as are the Children of Promise, because he will bestow it on them, q. d. Therefore he hath mercy justly on whom he will have mer­cy, And if he hath mercy justly on whom he will have mercy; He may have mercy on the Children of Promise and justifie them without any injustice or unrighteousness in himself at all, for so doing.

Whom he will he hardneth] This Conclu­sion is drawn from what is said in the seven­teenth verse. And is to be applied to the Children of the flesh mentioned ver. 8. to whom God denieth remission of sins, Not­withstanding that, that they are the children of Abraham according to the flesh, and not­withstanding that, that they seek justification by works, and whose heart he hardneth even because he will not pardon them for their sins and because he will harden them.

Whom God will, He justly hardneth; And if he justly hardneth whom he will, he may deny remission of sins to the Children of Israel according to the flesh and harden them if he will, or because he will, (yea though they seek justification by works) without any injustice or unrighteousness in himself at all, for doing so.

He hardeneth] This is, opposed to the mercy which he speaks of in the former part of the verse, which mercy consisted in Remis­sion of sins and Justification: And therefore is it opposed to that, Because where God doth not remit the sins of unbelievers and justifie them (I speak especially in the case of po­sitive unbelief (as I may so call it) that is, where men have the Gospel or word of God preached to them, and they will not believe [Page 189] it, but put it from them, which is that which the Apostle chiefly speaks of, and against, in this Epistle.) He doth not only, not remit their sins, but doth also harden their hearts for a kind of punishment of their Ʋnbelief, See for this, Matth. 13. verse 11, 12, 13, 14, 15.

But note, that though God hardneth the heart of unbelievers he doth it not by any positive operation upon their souls or hearts so as to be the Authour of sin thereby, but by Privative and Permissive ways, As by with­holding his Grace or with holding the means by which the soul might be mollified, and by permitting Satan to nourish and foster that hardness; which Satan may do many ways, and by suggesting divers Arguments to them, and by stirring up evil lusts and affe­ctions in them, &c. He doth it sometimes also in that he punisheth not offenders, ac­cording to their off [...]nces, so soon as they offend, but patiently bears with them a while.

Ver. 19. Thou wilt say then unto me why doth he yet find fault?] The Apostle makes an Objection here in the person of an unbe­lieving Jew, by occasion of that which he said, v. 18, viz. whom he will he hardneth: For as though the Apostle had said, that God doth positively harden whom he will (which yet he doth not say) an unbelieving Jew might say. If God hardneth whom he will, why doth he yet find fault with us, for our hard­ness of heart: For it is (you say) his will and his work to harden us, and that we are hardned still, it is from him, why doth he then find fault?

God doth every where complain of the Jews for their blindness and hardness of heart, as Isaiah 48.4, 8. Ezek. 3.7. Ezek. 2.4. Isaiah 29. ver 9, 11, 12. Psal. 95.8. Acts 28. ver. 25, 26, &c.

For who hath resisted his will] q. d. For if he will harden us, who can help it? For who is able to resist his will, or to hinder him, in what he will have done?

Ver. 20. Nay but O man who art thou that repliest against God?] q. d. Nay, but O man why answerest thou again, or why disputest thou thus against God?

This Particle, Nay, doth enliven or quic­ken the whole speech, and reprehends the Objector.

The Apostle might have taken away this Objection by saying, that God doth not po­sitively harden any man, but only Priva­tively by not punishing him, so soon as he offends, according to his desert, but patiently suffering his sins; by withholding his Grace, or withholding those means which he is not bound to give, and that he doth not this neither, until man hath deserved it, &c. And so have stopped the Objectors mouth, But he had rather instead of giving a direct an­swer, take up the Objector for his sawciness, in that he will be so sawcy as to chop Logick with his God, whereas, when we know, that God hath done any thing, (though we know not his particular reasons, and the manner of his working) we should with David become dumb and open not our mouths because it is his doing, Psal. 39.9. knowing, that God is not unjust in any of his works.

Shall the thing formed say to him that formed it why hast thou made me thus] q. d. If a Potter should make a pot of an ugly fa­shion for abase use, if this pot had sense and reason, and were able to speak, would it be seemly for this pot to say to the Potter why hast thou formed me after this manner, and why hast thou made me for this use? As this would not become a Pot (if it could speak) thus to dispute and argue with the Potter: No more doth it become thee, thus to di­spute and argue with God for hardning thy heart.

The Apostle seemeth here to allude to that of the Prophet, Isaiah, Isa. 45.9. Wo to him that striveth with his Maker. Let the Potsheard strive with the Potsheard of the earth shall the clay say to him that fashioned it what mak [...]st thou?

Ver. 21. Hath not the Potter power over the Clay, of the same lump to make one vessel to honour and another unto dishonour?] Supple, If therefore the Potter hath power over the clay, of the same Lump, to make one Vessel to honour and another to dishonour, much more hath God power over the corrupt mass of mankind where none can challenge de­sert, to make whom he will Vessels of honour in Justifying them, and others Vessels of di­shonour in hardning them.

This, as I said, meets not directly with that Objection mentioned, ver. 19, viz. Why doth he yet find fault, for who hath resisted his will? But meets with the Core that lay at the Jews heart, from whence this Objection sprung, as the Cause thereof; for this lay as a Core at the Jews heart, to hear that the Children of Abraham according to the flesh would be rejected of God, and have no interest in his spiritual promises, by reason of their pa­rentage and of their works: And the Chil­dren [Page 190] of Promise, that is, they which believe, though they were Gentiles should be receiv­ed▪ and entituled to those Promises; which they could not think of, without imputing unrighteousness to God, and by reason of which, they would often take occasion to chop Logick with God upon light grounds.

Thus our Sauiour Christ, when the Sad­duces had propounded a Question to him, Matth. 22. ver. 23, 24, 25, 26, 27, 28. en­deavours to take away that errour out of the hearts of the Sadduces, which was the cause of that Question, Matth. 22. ver. 31, 32.

And now this that God hath as much power over Mankind, as the Potter hath over the clay, will easily vindicate God from unrigh­teousness, in that he makes not the promise of justification to reach to all them, which are the Children of Abraham, and Isaac, and Ja­cob, according to the Flesh, and extends it to all the Children of Primise▪ that is, to all Believers and Justifies them, though they be Gentiles most of them.

One Vessel to honour] i. e. One vessel to honourable uses, as to lay our meat in, or hold our drink in at our Tables.

Another to dishonour] i. e. Another to base and dishonourable uses, as to be a Cham­ber pot, or (that which is yet more base and dishonourable) to hold or take away the bur­den of the belly.

Ver. 22. What if God willing to shew his wrath and to make his power known endured with much long suffering, the vessels of wrath fitted to destruction.

Ver. 23. And that he might make known, the Riches of his Glory on the vessel [...] of mercy, which he had afore pr [...]pared unto glory] Supple, What canst thou say against that? Or what injustice or unrighteousness is there in that?

Willing to shew his wrath] To wit, against the Vessels of wrath.

And to make his power known] To wit, in the everlasting destruction or damnation of the vessels of Wrath, for that they would not obey the Gospel and believe: But persist in their disobedience and unbelief.

Endured with much long suffering] i. e. Hardned and yet not positively, but priva­tively, that is, by suffering them for a long time together to walk on in their pervica­cious wayes without punishment.

Yet the Apostle saith, that the long suffer­ing of God, leadeth men to Repentance. Though they after their hardness and impenitent heart treasure up unto themselves wrath against the day of wrath, Rom. 2. ver. 4.5. So that God in wrath remembreth Mercy. Hab. 3.2.

He sheweth here by the way, how, and by which of the many wayes of hardning God hardneth the hearts of the unbelieving Jews, and gives the exposition, as it were, of that word hardneth, which he used ver. 18.

The vessels of wrath] The Vessels on which he will shew his wrath, or the Vessels which deserve his wrath.

By Vessels he meaneth Men, which he calls Vessels in allusion to Potters vessels, of which he spoke ver. 22.

Fitted to destruction] i. e. Fit for dam­nation or everlasting destruction, that is, which deserve destruction, and everlasting damnation.

He persists still in the Allusion to a Potters pot, yet think not that God did other­wise fit, or make those men fit for destru­ction, than by suffering them and permitting them, to walk in their own ways, without punishing them for it.

The Vessels of wrath fitted for destruction] I conceive, that the Apostle doth in a speci­al manner, mean here, such as he speaks of Chap. 2.8. That is, Such as are contentious and obey not the truth, but obey unrighteous­ness, for unto them, he saith there, that God will at length render indignation and wrath, though they be children of Abraham according to the flesh, and seek justification by their works.

They are such as believed not the Gospel, when it was preached unto them, which the Apostle here aims at as appeareth by the te­nour of his speech, and among them espe­cially the Jews, whom God rejected from justification, because they would not believe the Gospel, when it was preached to them; And indeed the Jews for the most part when the Gospel was preached to them, did not only not barely believe it, but were contenti­ous against it, and persecuted the Preachers of it: As will appear by the History of the Acts of the Apostles.

Ver. 23. And that he might make known the Riches of his glory, &c] And what if God, that he might make known the abun­dance of his goodness, to those whom he de­creed to prepare to Glory, hath prepared them to glory? What canst thou say to that? or what unrighteousness, is in that?

The Apostle by the word Riches useth to signifie an abundance, as Chap. 2.4. Chap. 11.33. 2 Cor. 8.2. Ephes. 1.7. and Chap. [Page 191] 2.7. and so he doth here.

And by Glory he meaneth here the good­ness of God. So that by the Riches of his glo­ry, we may understand the abundance of his goodness, as Ephes. 3.16.

Every attribute of God is glorious and may by a Metonymy be called his Glory.

Many Interpreters do joyn the 22. and 23. verses together, as though their were nothing defective here, and that the Apostle would give us to know here, that God en­dured with much long suffering the Vessels of wrath fitted to destruction, and so hardened them, for two reasons; First, that he might shew his wrath, and make his power known in the destruction of those vessels of wrath: And Secondly, that by his severity shewed on the Vessells of Wrath: He might make his mercy more conspicuous, and higher to be valued, which he sheweth to the Vessels of Mercy, for a Contrary sets off and illustrates its Contrary; And that which is common to many, is not so much esteemed of, as that which appertains to few.

Yet notwithstanding I conceive, that there is an ellypsis here, to be supplied from the fore­going verse, & that the sence of these two ver­ses and reading, with their Supplement, is this, q d. What if God willing to shew his wrath and to make his power known, indured with much long suffering, the vessels of wrath fitted to de­struction? What canst thou say against that, or what unrighteousness is there in that?

And what canst thou say against this, or what unrighteousness is there in this, if God That he might make known the riches of his Glory, on the vessels of mercy, which he had before prepared unto Glory, hath prepared those his Vessels unto glory, even us, &c.

By this our Apostle answers to both parts of that unrighteousness which was charged upon God ver. 14. That is to the unrighte­ousness charged upon him for justifying the children of Promise; and the unrighteous­ness, which was charged upon him, for de­nying Justification to the children of the flesh: And by this he answers both parts of the Potters power mentioned ver. 21. in making out of the same lump vessels of honour, and vessels of Dishonour.

The Riches of his Glory] The abundance of his goodness.

On the Vessels of Mercy] By Vessels of mercy, he meaneth those, which believe ver. 24. which he calls vessels in allusion to a Potters vessel, of which he spake ver. 21. And vessels of mercy, because he shews mercy to such, in remitting their sins and ju­stifying them from their iniquities.

Which he had before prepared unto Glory] i. e. Which he had from all eternity purposed within himself to prepare to glory, even e­verlasting Glory in heaven, that is, which he had purposed within himself and decreed from all eternity to justifie.

In the word prepared there is an allusion to a Potters work.

Which he had before prepared] The Greek is [...], and this preposition [...] doth signifie that what God had prepared, he pre­pared before the thing was, which preparation therefore must be understood of his purpose or decree to prepare, See Chap. 8., ver. 29. what is said on that word [...].

Which he had before prepared to glory] i. e. Which he had from eternity decired to ju­stifie.

To prepare to glory may signifie to Justi­fie, for Justification is a preparation to glory: For Rom. 5. ver. 20, 21. It is said, that where sin abounded grace did much more a­bound, that as sin hath reigned unto death, even so might grace reign through righte­ousness, that is (through Justification) un­to eternal life, through Jesus Christ our Lord, and God glorifies none, whom he doth not Justifie, therefore Justification is a prepara­tion to Glory.

Ver. 24. Even us whom he hath called] These words depend upon the 23. verse, and tell whom, and shew whom he meaneh there by the Vessels of mercy, which God had before prepared unto glory: he means those whom God hath effectually called (that is, those who believe) whether they be Jews, or whether they be Gentiles.

Whom he hath called] That is, whom he hath called effectually to the grace of the Gospel, by the preaching thereof, that is, who believe the Gospel, by hearkning to the call of God by the preachers or ministers of his Gospel.

Not of the Jews only, but also of the Gentiles] i. e. Whether we be Jews, or whether we be Gentiles.

Ver. 25. As he saith also in Osee] Be­tween this and the former verse, understand these or the like words; For God hath called the Gentiles (and so made them his people) In Osee, to wit, Osee Chap. 2.23.

The Jews were much offended that the Apostle should preach, that salvation should [Page 192] be, and was come to the Gentiles. That therefore they might know the truth of this, and that they might not be offended, that he our Apostle and other the Apostles of Christ, did extend Justification and other the spiritual mercies, of God, to the Gentiles, aswell as to the Jews, Our Apostle as often as he hath occasion, speaks of the calling of the Gentiles, and in particular shew­eth here, that by preaching this, they preach­ed no more, than what the Prophets of the Lord, whom they could not except a­gainst, foretold.

I will call her my people which was not my People and her belov d, which was not belo­ved] i. e. I will make them my people, which were not my people, and that Na­tion my beloved, which was not beloved of me.

The Apostle proves here the Calling of the Gentiles and he proves it out of the Pro­phets, that the Jews might the better believe it, who were m [...]st against it.

Note, that to Call signifies sometimes to Make, See Chap. 4.17

These words of the Prophet Osee, Osee 2. 23. are spoken in the Literal or Historical sence of the Ten tribes of Israel, whom God had cast off because of their Idolatry, and other their sins, and dispersed them amongst the Nations, whom afterwards he received again into favour; And took them for the People of his love again: But in the Mysti­cal sence, they are to be understood of the Gentiles, whom God for time past neglect­ed, suffering them to walk in their own ways, Acts 14 16. For the Ten tribes of Israel while they were cast off by God for their Idolatry, and dispersed among the Gentiles were a Type of the Gentiles which worshiped Idols in former time, and which were cast off and neglected of God; And Gods taking of the Ten tribes into favour again after they were cast off for their Idolatry, and dispersed among the Nations, was a Type of Gods call­ing the Gentiles to him, and his blessing them with his spiritual blessings, after they had been so long neglected.

Ver. 26. And it shall come to pass that in the place where it was said unto them, ye are not my People, there shall they be called the children of the living God] This is taken also out of the Prophet Hosea, Hosea 1.10. And is also in the Literal or Historical sence spoken of the Ten tribes of Israel (as the former Testimony was) whom God had put away for their sins and said of them, That they were not his people, yet at length he re­ceived them to favour again; And said of them, That they were the Children of the li­ving God: And as there, so here, the Ten tribes were a Type of the Gentiles who were not the People of God in times past, but were such as God cared not for; yet are now made the Children of God Almighty, through faith. And to them do these words in the Mystical sence appertain, and of them they may be thus expounded [...].

And it shall come to pass] i. e. And this which I now speak of, shall come to pass, viz. &c.

That in the place where it was said unto them, ye are not my People] i. e. That in that place, As v. g. In Greece, in Italy, in France, in England; Or, in what place so­ever they dwelt, of whom God might say Ye are not my People, because they were not beloved of him, nor worshipped him, &c.

There shall they be called the children of the living God] i. e In that very place, (nor shall they change their dwelling for this) they shall be called the Children of the living God and shall worship him there, as becometh his Children.

Ver. 27. Esaias also cryeth concerning Israel, though the number of the children of Israel be as the sand of the Sea a Remnant shall be saved.] This is taken out of Isaiah, ch. 10. v. 22, 23. And in the literal or historical sence, it is spoken of the Jews in Hezekiahs time, who though they were a People as ma­ny as the sand of the Sea for number, yet they should for their sins be so wasted and de­stroyed by the Army of Senacharib King of Assyria, as that they which should escape and remain alive, should be but a very small number or Remnant. But in the Mystical sence it signifies, that the Jews (the great­est part of them) should in the time, or first time at least of the Gospel, be cut off, by the just judgemnet of God, from being his peo­ple (which is a kind of spiritual destruction and the highway to destruction everlasting) for their infidelity, and that there should remain only very few of them which should obtain mercy, the mercy of Justification at his hands.

So that the Jews in Hezekiahs time were a type of the Jews in the time of the Gospel; And their corporeal destruction for their sins by the Army of Senacharib; A type of their cutting off from God, and his People (which is a spiritual destruction) by the [Page 193] hand of God, for their unbelief.

Crieth] i. e. Speaketh audibly and plainly.

Concerning Israel] That is, Concern­ing the people or Children of Israel the Jews.

Here is Metonymia Efficientis: Israel be­ing put for the Children of Israel, to wit, the Jews.

Be as the sand of the Sea] viz. for multi­tude. Hyperbole.

A Remnant] i e. Only a Remnant, or no more than a Remnant, that is, very few of them.

The word, only, is often left to be under­stood by the Hebrews.

Shall be saved] Supple, from the sword of Senacharib: Thus in the Literal sence: Or, shall be saved, Supple, from their sins. Thus in the Mystical.

A question it is, whether the Apostle brings this testimony to prove the Calling of the Gentiles, or, to prove the rejecting of the Jews; Some say this, some that. But our translatours translating [...]. Isaiah also crieth, seem to take it, as a te­stimony to prove the calling of the Gen­tiles.

But you will ask, how this place can prove the calling of the Gentiles. I answer; Only by consequence, viz. Because through the fall of the Jews, Salvation was to come unto the Gentiles, Rom. 11. ver. 11.

It is written Amos 9.11. After this will I return and will build again the tabernacle of David, which is fallen down: And I will build again the ruines thereof and will set it up. This S. James interprets of the calling of the Gentiles, Acts 15.16. For by the Taber­nacle of David is meant in the literal sence, The habitation where David dwelt which was Sion, this City was ruined by the Baby­lonians under Nebuchadnezzar, which ruines God promiseth (Amos 9.11.) to make up again, which was performed after the Babylonish Captivity. But in this, The ta­bernacle of David, which was Sion, was a type of the Church of God, which consisted in a manner only of the People of the Jews, until the coming of our Saviour, but then be­cause they received him not, they were al­most all cut off, from being the People and the Church of God, for their unbelief. And in their room the Gentiles were brought in, to make up the Church of God, from which they fell and were cut off. And this is that which is meant by the Prophet Amos in the mystical sence there: And what was meant there, the like is meant here: And this sheweth that the fall of the Jews proveth the calling of the Gentiles.

But yet (as I conceive) the chief, if not the only scope of the Apostle here, is to shew the fall or casting off of the greatest part of the Jews, for their unbelief: And so I render (and it is the most natural interpretation) [...], (not, Isaiah also cryeth, but) But Isaiah cryth con­cerning Israel, &c. Making [...] not a Co­pulative, but a Disjunctive or an Adversa­tive.

The Apostle therefore beginneth here to make a way to that which he saith in the be­ginning of the tenth chapter, where he re­sumes and perfects that which he left imper­fect in the beginning of this chapter, and tells the reason, why he was so grieved for the Jews his brethren according to the flesh, as, he saith, he was.

If we take this of the rejecting of the Jews, as I conceive, it is to be taken, we must con­ceive, that the Apostle speaks it with grief and sorrow of heart, being that it is the cause of that continual grief and sorrow which he saith he had in his heart for his bre­thren, His kinsmen according to the flesh, ver. 2.

Ver. 28. For he will finish the work] Supple, which he hath to do, or, intend­eth to do with Israel, that is, with the Jews.

The word Rendred here the work, is in Greek [...], which may be rendred, the ac­count. And here may be a Metaphor, taken from the accounts which men take of their receits, and of their expenses, where when they have deducted their expences out of their receits, their is but a small summe re­maining.

And cut it short] Supple, So that he will not make any long work of it, Or (in allusion to the Metaphor of Accountants, so that he will bring it to a small summe or Remain­der.

In Righteousness] i. e. In Judgement and Severity.

Righteousness is to be taken here for Judgement and Severity as it is opposed to mercy.

Because] Refer this to the 27 verse as a proof of that, as the former part of this verse also was. For this is but a Repetition of the foregoing sentence.

A short work will the Lord make] Supple, [Page 194] with the Jews in cutting them off.

That which is here rendred work, is in the Greek [...], as it was in the former sen­tence, and therefore may be interpreted, as that.

Ʋpon the earth] That is, upon the Land of Judaea. Thus in the literal sence, the whole Earth being put for a part, by a Synec­doche.

But upon the Earth, that is, upon the whole habitable Earth: thus in the mysticall sence.

Ver. 29. And as Esaias said before] i. e And as Esaias said Cap 1. v. 9. of h [...]s Pro­phesie, which he said before that which I last quoted out of him, for that I quoted out of Chap. 10 33.

Read these words (As Esaias said be­fore) as with a Parenthesis.

The Greek word, which is here ren­dred said before, is [...], which may be rendred also foretold or Prophesied.

Except the Lord of Sabbath] That is, ex­cept the Lord of hosts, who is able to restrain the fury of the sword.

Had left us a seed] i. e. Had left us Jews a very few, or a very small number, which escaped the sword of Senacherib the Assy­rian.

These few Jews in the literal sence, were those which believed the Lord, when he pro­mised to keep Jerusalem safe from the fury of the Assyrians, and so escaped the fu­ry of the Assyrians by being at that time in Jerusalem, But being that these Jews, which escaped the fury of the Assyrians, by reason of the belief, which they had of God, promi­sing to save Jerusalem from the Assyrians, were a Type of such Jews as believed in the days of the Gospel, and so were saved from their sins (whereas they which believed not, were not saved) these words in the Mysticall sence, may be interpreted of these few Jews, which attained; through faith to salva­tion, from their sins, in the days of the Go­spel, whereas the far greatest part, were not so saved, because of their unbeli [...]f.

Had left us a seed] Isaiah being a Jew, speaks here of the Jews, so as that he makes himself of their number, and though this was spoken by him, in the literal or Histo­rical sence; yet may we, and we must un­derstand it here; as spoken also in a mysti­cal sence.

A seed] That is a small Remnant or a small parcel.

The seed which is reserved to sow the ground after harvest, is but a little, in com­parison of the Corn of the harvest. There­fore is seed taken here for a little parcel, or Remnant, as he speaks, ver. 27.

We had been as Sodom, and been made like to Gommorrah] i. e. We had been utterly destroyed by the sword of the Assyrians as So­dome and Gomorrah or the People of Sodom and Gomorrah were, by fire from Heaven, thus in the litteral.

In the mystical sence thus, we had been ut­terly cut off, from being the People of God by Gods Judgement, as Sodom and Gomorrah were utterly cut off (as I may so say) by fire.

Sodom and Gomorrah were two Cities of Decapolis in the Land of Canaan, which were destroy [...]d by fire and brimstone from heaven, for the wickedness of the inhabi­tants thereof. The story you may read Gen. 19 24. &c.

Ver. 30 What shall we say then?] i e. What shall we then infer from that which I have alleadged out of the Prophets.

Answ. This we may inser, viz. that the Gentiles, &c.

The Gentiles which followed not after Righ­teousness have attained to righteousness] i. e. The Gentiles which did not heretofore seek af­ter Justification, have now attained to Justi­fication.

This that the Gentiles have attained to Ju­stification will follow out of that, which was alledged out of the Prophet Hosea, Hos. 2.23 quoted here ver. 25, 26. For if the Gen­tiles be made the People of God, and his be­loved, then certainly they are justified.

The Gentiles which followed not after Righ­teousness] By following after, is here meant seeking, so Psal. 34.14. In these words, seek peace and pursue it, where to pursue is the same, as to seek.

And by Righeeousness, he meaneth here Justification, as the word signifieth almost every where in this Epistle.

The Gentiles heretofore sought not righ­teousness nor asked after it, when God suf­fered the Nations to walk in their own wayes, Act. 14.16. But now that he hath sent his Gospell among them they have attained un­to righteousness, through belief of the Go­spel.

Even the righteousness, which is of faith] Thas is, even to that righteousness or Justi­fication, which is to be attained by Faith.

The Apostle prevents a Question or ob­jection here, for it might be objected or ask­ed, [Page 195] how could the Gentiles, which were sinners attain to Righteousness, or Justifica­tion? and what Righteousness or Justificati­on is that? This the Apostle prevents when he saith. Even the Righteousness which is of Faith

And the Apostle raiseth this Question, or Objection, and answereth it here, that he might usher in what he had to say of the Jews in the words following.

Note, that as the Apostle might deduce or prove from that which he quotes out of Hosea ver. 25. Viz. I will call them my peo­ple, which was not my People, &c. That the Gentiles, which followed not after Righte­ousness, should attain or had attained un­to Righteousness, because the Israelites there spoken of (whom God had rejected or sor­saken for a while, and afterwards received in­to favour) were a type of the Gentiles, whom God so far received into favour, as to justifie them; So might the faith of those Is­raelites by which they believed the Prophets, which the Lord sent to them, to tell them, that he would receive them again, in to his favour be a type of the faith, which the Gen­tiles yielded to the Gospel, whereby they attained to righteousness, that is, whereby they were justified.

Ver 31. But Israel which followed after the Law of Righteousness, hath not attained to the Law of Right [...]ousness] i e. But the Jews, which are the Children of Israel accor­ding to the Flesh (who sought after Righ­teousness or Justification) the Jews, I say, for the greatest part of them, have not at­tained to Righteousness or Justification.

This inference followeth out of what the Apostle alleadged out of the Prophet Isaiah ver. 27, 28. in the Mystical sence thereof.

Israel] By Israel are here meant the Jews, which were the children of Israel (that is, of Jacob) according to the flesh, per Metony­miam Efficientis, yet by Israel understand not all Israel, that is, all the Jews, but by a Synechdoche, take Israel for the greatest part only of Israel, that is, of the Jews. For all Israel, that is, all the Jews missed not of Righteousness or Justification, as appears Chap. 11. v. 1, 2 &c.

Which followed after] To follow after is to be taken here for to seek, ver. 30.

The Law of Righteousness] That is, Righ­teousness or Justification, for the Law of Righteousness or Justification is no more here than if he had barely said Righteousness or Justification.

Note, that the Apostle, when he spoke of the Gentiles, he said barely Righteousness: But when he speaks of the Jews, he saith, The Law of Righteousness: And thus he seemeth to speak, when he speaks of the Righteousness, which the Jews so [...] ght after, by a kind of Mimesis, because the Jews would every where mention, and crack of the Law; so the Apostle said, by the Law of faith, Chap. 3.27. when it had been enough to say only; by Faith.

Hath not attained to the Law of Righteous­ness] i e. That is have not attained to Righ­teousness or Justification.

This is (as I said) The inference, which the Apostle draws concerning the Jews, out of what he alleadged from the Prophet, I­saiah, v 27, 28, 29.

Ver. 32. Wherefore because they sought it not, &c.] q. d. But why or wherefore have they not attained to Righteousness or Justi­fication? Answer, Because they sought it not by faith , &c.

This which the Apostle saith in this verse, is not part of the inference mentioned, ver. 31. But is an objection or question, which might arise from that which was said, ver. 31. which question, the Apostle here moves, and answereth, that he might yet more ar­tificially usher in, what he hath to say, in the beginning of the Tenth Chapter.

Because they sought it not by faith] i. e. Be­cause they sought it not by the faith of Christ, or by faith in Christ, which is the only way to obtain Justificati [...]n

But as it were by the works of the Law] i. e. But because they sought it by the works of the Law, thinking thereby to obtain it, with­out the faith of, or in Christ.

As it were by the works of the Law] These words, as it were, do sometimes signifie the truth and reality of a thing, as John 7.9. sometimes an appearance of a thing only: And I conceive, that they are put here to sig­nifie an appearance only, though the Jews might think that when they soug [...]t righte­ousness by the Law, as they did, they sought it truly, and as they ought to seek it.

They that truly seek Justification or Righteousness (for these two words signifie both one and the same thing) by the works of the Law, they must so keep the Law, as that they never break it at any time, no not in the least tittle thereof, for if they break it in the least tittle thereof, they are cursed by the Law, Galath. 3.10. And therefore such can never be justified by the works of the Law: Now the Jews had sinned every one of [Page 196] them; And now having once sinned, they could not really and truly and according to knowledge, seek for Justification by the works of the Law: But being that though they had sinned, yet nevertheless they sought for Justification by the works of the Law; the Apostle may say, not that they sought it by the works of the Law; But that they sought it as it were by the works of the Law.

For they stumbled at the stumbling stone] i. e. For they stumbled and were offended at Christ, who was to them as a Stumbling-block, or stone of Offence in the way to Righte­ousness.

This Particle, For, relates to those words, Because they sought it not by faith, viz. The faith of Christ, And are a Reason, why they did not seek after Righteousness by faith.

The reason why the Jews did not seek af­ter righteousness by faith, was that they were offended at Christ (by the faith of whom only, Justification is to be had) and rejected him, and evilly entreated him, to their own hurt and ruine, by bringing a sin upon their head, and putting away from them the only means of obtaining Remission of sins.

The reason why the Jews rejected Christ and were offended at him, was because Christ came in such a poor and mean manner, without any wordly Pomp, being born (according to the flesh) of poor parentage, and having not an house of his own where to lay his head; Whereas they looked for a Pompous Messiah to come with all worldly Glory and Lustre, mistaking the prophesies concerning Christ, which spoke gloriously of him, and interpreting them of Earthly, Outward or worldly Glory; when they were to be taken in a Mystical sence, for Heaven­ly, Inward and Spiritual Glory.

They stumbled at the stumbling stone] By this stumbling block or stumbling stone, is meant Christ, who is here called and likened to a stumbling block or stumbling stone, be­cause as a man who in the way which he goes, stumbles at a stone, or a block which lies in his way, comes to hurt: So did the Jews stumbling as it were at Christ, while they walked after justification, get hurt thereby, while they were offended at him and rejected him, as though he were an Impostor and not the true Christ, or Messiah promised by God.

They stumbled at] i. e. They are said to have stumbled at Christ, because they reject­ed Christ, and persecuted him, and so brought sin upon their head, which was hurt to them, as a man taketh hurt which stum­bleth at a Stone, or a Block in the way.

Ver. 33. As it is written, behold I say, &c.] Before these words, understand these or the like words, viz. For Christ was a stumbling stone to the Jews, q.d For Christ was a stum­bling Stone to the Jews as it is written, Behold I lay in Sion a stumbling stone and Rock of Offence.

As it is written] viz. Isaiah 28.16. But yet the Testimony here alleadged is not to be found there word for word, as it is here quoted, as they that will compare the places may observe; For these words, a stumbling block and a Rock of Offence are not there to be found Wherefore most Interpreters do take this Testimony, not as a simple testimony taken out of any one place, but as a testimony compounded of two parts, part whereof is taken out of Isaiah, Chap. 28.16. Part out of Isaiah 8.14. Where we have these words; A stone of stumbling and a Rock of Offence.

But yet notwithstanding this we cannot find the whole testimony word for word, in, or to be made out of those two places conjoyn­ed; Yet nevertheless we may find the whole sence of the words, even in Isaiah 28.16. mystically expounded, and therefore I con­ceive that the Apostle takes his testimony wholly from thence, though to explain the mystical sence thereof, he may borrow some words from Isaiah 8.14.

The words therefore as they are read in Isaiah, Chap. 28.16. are these, Behold I the Lord lay in Sion for a foundation a stone, a tried stone, A pretious corner stone, a sure foundation; He that believeth shall not make haste: Which words in the first and literal sence are spoken of Ez [...]kiah King of Judah, who when the Assyrians were in the Land of Judah wasting and destroying the Land, yet did believe the word of the Lord; that he notwithstanding would defend and keep Jeru­salem, and so was saved, when most of the Jews which would not b [...]lieve, were de­stroyed.

Hezekiah therefore in the literal sence, was called here a Foundation in Sion, because he dwelt in Sion, that is, in Hierusalem, and was a Foundation, that is, a cause of safety to them which flew thither for safety, for, for Hezekiahs sake did God keep Hierusalem safe at that time. He might be called also a [Page 197] Foundation, because he was the Chiefest of them which believed in Hierusalem, that Hierusalem should not be destroyed by the As­syrians, but saved by the Lord from being de­stroyed by them; And was by his example and counsel an inducement also to others to believe, and to stand fast and strong in their belief: For as a company of men knit or combined together in one, are likened sometimes to a natural body, and the Chief of them to the head of that body: So are they sometimes likened to an House, and the chief of them to the Foundation of that house. And thus might Hezekiah also be likened to the Foundation of an house; because he was the Chief of those believers which were in Hierusalem, when the Assyrians wasted the Land of Judah, and not only so, but by his faith induced others to believe, yea, and by his example and constancy in that his faith, he upheld othe [...]s in that their faith also, as the foundation of an house, which is firmly laid, upholds that house, that it doth not wave, or sink or fall.

A Stone, a tried stone, a precious corner stone, a sure foundation: See those expound­ed of Hezekiah in my Exposition of the book of Isaiah.

Whosoever believeth. — i. e. Whoso­ever believeth, as Hezekiah that foundation doth, to wit, That the Lord will save Hieru­salem from the Assyrians.

Shall not make haste. — i. e. Shall not need to make haste, (to save himself) into some far Country, as many which believed not, did; But may stay in Hierusalem, and be safe there, according to that which he believeth.

Thus is that of Isaiah, Chap. 28.16. to be taken in the first and literal sence and thus to be expounded. But in the second My­stical and Sublime sence (which is the sence here intended) it is to be taken of Christ. Who is said to be a Foundation because he is the Chief of All the Church, which is his house, and a tried pretious and sure Foundation, be­cause on him all the parts and members of this house, do relie for salvation, and by him they stand, and he is able to sustain them all, and will never fail them.

And he is said to be a foundation laid in Sion, that is, in Hierusalem, because Sion, that is, Hierusalem was the chief City of the Jews, where Christ was very conversant, where he was fully preached, where he suf­fered, that he might be a foundation, and save his people from their sins, and from whence his Law, that is, his Gospel did go forth.

By Sion also is the Church of Christ my­stically meant, of which Sion was a type, and of which Christ was the head and foun­dation.

And this was the prime end which was in­tended by God concerning Christ, viz. That he should be laid in Sion as a foundation, a stone, a tried stone, a precious corner stone, a sure foundation, to wit, that they which be­lieved in him might be of his Church and built upon him, and might be by him saved; But by accident he which was laid in Sion as a Foundation, a Stone, a tried stone, a precious corner stone, proved (because of the Jews unbelief and their offence taken at him;) A Stumbling Stone and a Rock of Offence, that is, a Stumbling Stone and a Rock of offence to the Jews, from whom by their unbelief and malice against him, they received hurt, as he receiveth hurt which stumbles at a stone which lyeth in his way, or which stumbleth at the Corner stone of a building: And this also is couched in these words, A stone, a tried stone, a precious Corner stone.

It is contained in the Scripture, saith S. Peter, Behold I lay in Sion a chief Corner stone, elect precious and he that believeth in him shall not be confounded, unto you therefore which believe he is precious: But to them which be disobedient, the stone which the builders disallowed, the same is made the head stone of the Corner and a stone of Stumbling and a Rock of Offence, even to them which stumble at the word, being disobedient whereto also they were appointed, 1 Pet. Chap 2 ver. 6, 7, 8.

But how can these words a stone, a tried stone, a precious corner stone signifie any way a stumbling stone, and a rock of Of­fence?

I answer, The stone, tried stone, precious corner stone, sure foundation signifie here pri­marily all one and the same stone in a building, to wit, the foundation stone or Corner stone of that building; for upon the corner stones of the foundation doth the weight of a building lie, and the building is thereby sustained, and therefore that useth to be the chiefest stone.

Now because men as they pass by are apt to stumble at the Corner or Corner stone of a building, rather than at any part or stone else thereof; Hence doth our Apostle [Page 198] (speaking of what Christ was foretold would be, by accident) instead of a stone, a tried stone, a pretious corner stone, a sure foundation, say a stumbling stone, and rock of Offence.

In Sion] i. e. In Hierusalem, so litterally, In the Church, so mystically.

A stumbling stone] By this stumbling stone is meant Christ, which is called a stumbling stone, because the Jews did stumble at him, that is, were offended at him, and took hurt by that offence, as men do at a Stone in their way, at which they do stumble, as I said before.

And a rock of offence] This is but a Repe­tition of the former words.

Where Note, that that which is cal­led commonly a stone is called a Rock with the Hebrews. So that Stone with which Zip­porah circumcised her son, is called Petra, by the vulgar Translatour, that is, a Rock, Exod. 4 24.

A rock of offence signifieth by an Hebraism a rock or stone at which one offendeth, that is, at which one stumbleth or hitteth his foot.

And whosoever believeth on him] i. e. But yet, whosoever believeth on that stone or rock, that is, on Christ for salvation or Ju­stification.

And] for, But yet.

Shall not be ashamed] That is, shall ob­tain Salvation, or Justification by him.

Because when we hope or look for any thing and miss of it, we are ashamed, hence not to be ashamed, is put here, for to obtain what we hope and look for by Christ, that is, Salvation from our sins, according to our hope and expectation.

Shall not be ashamed] These words are not read either in Isaiah 28.16. or Isaiah 8.14. according to the Hebrew: But yet we have the sence of them in these words, shall not make haste, Isaiah 28.16.

As they which did not believe the promise or word of God (when he promised to de­fend and keep Hierusalem from the fury of the Assyrians) did not stay in Hierusalem, but make haste out of Hierusalem, into other parts: But they which believed staid in Je­rusalem, and made not the haste which unbe­lievers did, were saved by their staying, and not hastening out of it. So they which did not believe on Christ, and looke for salvati­on, and justification from him, staid not on him, but hastened to some other means of salvation, or Justification, as v. g. to the works of the Law, &c. And thereby mis­sed of Salvation; whereas the others, who made not haste to such means, but staid on Christ, attained to it: And from hence not to make haste, may be put here, for, not to miss of Salvation, or to attain to salvation by a matelepsis. And the Septuagint from hence may render these words shall not make haste, by a matelepsis, [...], and our A­postle following them, [...], shall not be ashamed.

And whosoever believeth on him shall not be ashamed] Note that these words do not appertain to that which the Apostle was to prove, which was that Christ was a stumbling block to the unbelieving Jews: But be­cause they were joyned with the same testi­mony, which he produced for that purpose, he doth here recite them, yet not for the purpose aforesaid, but to stir up others, to believe in Christ, and to comfort those which did believe.

It may be objected, that these words are otherwise expounded here of Christ in the Mystical, than they were of Hezekiah in the literal sence, and not according to the same similitude: For though it be said in the lit­teral sence, that whosoever believeth, &c. yet it is not meant whosoever believeth on Hezekiah (though he were a Type of Christ) But in the Mysticall sence, it is here expounded of Christ, whosoever believ­eth in Christ: Therefore one of the Expo­sitions may seem faulty, and not agreable to the Prophets meaning.

But for answer to this, I say, That when one place carrieth two severall sences with it, one litteral, the other mystical, the words may, yea must be often times otherwise con­strued and interpreted in the Mystical sence, than they are or were in the litte­ral, which I have observed and treated of else where: Wherefore that which is object­ed, is no sound argument against the Exposi­tion given.

CHAP. X.

1. BRethren, my hearts desire and prayer to God for Israel is, that they might be saved.

1. And now, that I may re­sume that which I left unper­fect in the beginning of the ninth chapter (though in other words) and may here perfect it: Brethren my hearts desire and prayer for the Jews is, that they may be justified.

2. For I bear them record, that they have a zeal of God, but not according to knowledge.

2. For though there is talk of their zeal towards God, as though such zealous men could not but be justified, I am also ready to bear them witness, that they have a zeal of God, yet are they not therefore justified, because their zeal is not according to knowledge.

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

3. For they being ignorant of the way of Justification, which God hath appointed and as it were scored out to us, and going about to establish, and maintain that way of Justification, which they themselves have invented and chosen to themselves, they have not submitted themselves to that way of Justification, which God hath appointed, to approve thereof and walk therein.

4. For Christ is the end of the Law, for righteousness to every one that believeth.

4. For whereas Christ is set forth to be the way of Justifi­cation through faith in him, to every one that believeth, and the Law it self pointed at him for this, as its end; the Jews have rejected him, and refused to believe in him.

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

5. But though I said, that the Law it self, pointed at Christ for this, as at its end, let no man therefore think that the way of Justification, which the Law prescribeth, and the way of Justificati­on, which is by Faith, and which the Gospel holds out to us, is all one: for Moses describeth the way of Justi­fication, which is of the Law, in this manner; saying, that the man, which doth those things exactly, and with­out the least failer in that, which the law requireth shall be justified by them.

6. But the righteousness which is of faith, speaketh on this wise Say not in thine heart, who shall ascend into heaven? That is to bring Christ down from above.

6. But the Preacher of that Justification, which is by faith, saith, but (that thou maist not think, that this justification, which is by the faith of Christ, is as far from being attained, as that which is by the Law) say not in thine heart, who shall ascend into heaven, to wit, to bring down Christ from above?

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

7. Or who shall descend into Hell to bring up Christ a­gain from the dead? as though it were any way necessary for us, for the attaining of justification by faith, that Christ should be bodily pre­sent with us.

8. But what saith it? The word is nigh thee, even in thy mouth, and in thine heart, that is the word of faith, which we preach.

8. But what saith the Prea­cher of justification by faith? thou needest not to go far to know, what he saith, for the word which he speaketh is nigh to thee, for it is in thy mouth, for thou talkest of it; and it is in thy heart for thou thinkest of it; To be short, that is the word which the Preacher of justi­fication which is by faith, preacheth.

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

8. This which we, which are the Apostles of Christ do preach, viz. If thou shalt con­fess with thy mouth, That Je­sus is the Lord, and shalt un­feignedly believe, that God hath raised him from the dead: Thou shalt be justified.

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[Page 200] 10. For with the heart man believeth unto righteousness, and with the mouth confession is made unto salvation.

10. For with the heart man believeth unto Justification, and with the mouth confession is made to salvation.

11. For the Scripture saith, whosoever believeth on him shall not be ashamed.

11. For the Scripture saith (Isaiah 28.16.) Whosoever believeth on him, shall be sure to obtain justification.

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

12. I say whosoever belie­veth on him: for there is no difference between the Jew and the Gentile in this mat­ter: For the same Lord be­ing Lord over all, is rich unto all (whatsoever they are) which call upon him for salvation.

13. For whosoever shall call upon the Name of the Lord shall be saved.

13. For whosoever shall call upon the name of the Lord, that he may be saved, whe­ther he be Jew, or whether he be Gentile; shall be saved from his sins, as it is written, Joel 2.32.

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

14. And note here the Jews, which are so much a­gainst the Gentiles, and would not that Preachers should be sent to them, that when the Scripture saith, whosoever shall call upon the name of the Lord shall be saved, It saith, that the Gentiles shall call upon the name of the Lord for salvation aswel as the Jews: But now how shall they call on him for salvation, in whom they have not believed? And how shall they believe in him, of whom they have not heard? And how shall they hear without a preacher?

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

15. And how shall any preach except they be sent? Wherefore, preachers of the Gospel have been sent to the Gentiles: And the Gentiles have heard them effectually and believed: For they have received the preachers of the Gospel joyfully, and have said of them as it is written, Isaiah 52.7. How beautiful are the feet of them, which preach the Gospel of peace, and bring glad tidings of good things, and how wellcome are they to us?

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

16. But though the Gentiles have heard the preachers of the Gospel joyfully, and be­lieved their preaching yet the Jews have not All, yea very few of them, have believed the Gospel, for as Isaiah said of them long since, in the person of the preachers of the Gospel, Isaiah 53.1. Lord who among them, hath believed our report? So is it come to pass.

17. So then faith cometh by hearing, and hearing by the word of God.

17. But when the Prophet saith; Lord who hath belie­ved our report? note here by the way, that that which I treated of a little before, is plain from hence also, to wit, That faith cometh by hearing, and hearing by the word of God preached, so that it was needful that the word should be preached to the Gentiles, that they might believe.

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

18. But to go on; Perhaps some will say, that if the Jews believe not, it is because they have not heard the Gospel preached to them: But I say, have they not heard the Gospel preached? Yes verily they have heard it; For the sound of the Apostles, is gone into all the earth, and their words unto the ends of the world, and this could not, nor ought to have been, before the Gospel had been fully preached to the Jews.

[Page 201] 19. But I say, Did not Israel know? First Moses saith, I will provoke you to Jealousie by them that are no people, and by a foolish nation I will anger you.

19. But because the Jews think it strange, that the Gen­tiles should be called by the preaching of the Gospel, and the Gospel should be preach­ed to them; I ask, did not the Jews know of the calling of the Gentiles? They must needs know of it they could not be ignorant of it; for the Lord saith in the book of Moses called Deuteronomy: Chap. 32.21. I will provoke you, O ye sons of Israel, to jealousie by the heathen which are now no people of mine, and by a foolish Nation, that is, by the Gentiles, I will anger you, to wit, by making them as neer to my self as ye are.

20. But Esaias is very bold, and saith, I was found of them that sought me not: I was made manifest unto them that asked not after me.

20. Yea Esaias is very bold towards the Jews, and saith to them in the person of God, nothing fearing them at all, I was found of the Heathen that heretofore sought me not: I was made manifest to the Gentiles, that before this time, asked not after me.

21. But to Israel he saith, All day long I have stretch­ed forth my hands unto a disobedient and gainsaying peo­ple.

21. But to the Jews he saith of them themselves, All the day long have I stretched out my hands and preached to a dis­obedient and gain saying people; which are contentious and obey not the truth.

CHAP. X.

Ver. 1. Brethren, my hearts desire and prayer to God is, that Israel may be saved] The Apostle by this manner of speech (As it seems to me) resumes the speech which I said, he left imperfect in the beginning of the ninth chapter, where he shewed the great af­fection which he had towards the Jews, by the sorrow which he had for them, and falls here upon that which he intended there; but did not prosecute, by reason of Emer­gent objections rising by the way: And here he shews his affection which he hath to the Jews too, but it is by manifesting his earnest desire and prayer for them that they may be saved from their sins.

Brethren] By this he speaks to all which he wrote to, whether Jews or others: For all Christians use to call Christians by the name of Brethren.

For Israel] i. e. For the Jews which are the children of Israel. Metonymia Effici­entis.

That they might be saved] That they might be saved (to wit) from their sins, that is, that they might be justified.

When he saith that they might be saved he signifies, that they were out of the way of salvation.

Ver. 2. For I bear them record that they have a zeal of God, but not according to knowledge] He preventes an objection here, for some might say; Paul by your wishing or praying that the Jews might be saved, you signifie that they are out of the way of salva­tion. But can they be out of the way of sal­vation, who are so zealous of Gods glory (beside that, that they are the Children of Abraham and of Israel) and so desirous to follow his will, as they are?

To this the Apostle answers, q. d. yea, for though they have a zeal of God (which ge­nerally is laudable) yet their zeal is not ac­cording to knowledge: And so, that zeal of theirs which is in the general, laudable; by this their ignorance, is become vitious and unprofitable for salvation.

I bare them Record] i. e. I confess, and am ready to bare them witness.

That they have a zeal of God] i. e. That they have an ardent desire to please God, and to do according to his will. Zeal signi­fieth an ardent or vehement desire and en­deavour to do a thing. And in the General, an Ardent and vehement desire to please God, and to do according to his will, is a thing praise worthy.

But not according to knowledge] i. e. But their ardent desire to please God, and to do according to his will, is not according to knowledge.

Though a zeal of God, and an ardent de­sire of pleasing him is good and praise wor­thy if it be considered in the general; yet if it be considered with this particular, viz. of not being according to knowledge, it is naught.

How their zeal was not according to knowledge, and so vitious, or naught, he sheweth in the next verse.

Ver. 3. For they being ignorant of Gods righteousness] i. e. For they being igno­rant of that way, which God hath appoint­ed for obtaining Righteousness, or justifica­tion.

Righteousness, that is, Justification, is to be taken here, by a Metonymie, for the way to Righteousness or Justification.

The way which God appointeth for ob­taining Righteousness or Justification, is by faith in Christ, which the Jews knew not, or at least would not believe, and so were wil­lingly ignorant of.

Going about to establish their own righte­ousness] i. e. Endeavoring or going about to maintain their own way of obtaining Righteousness or Justification.

By righteousness, that is, by justification, is here meant, the way of righteousness or ju­stification as before.

The Jews for the greatest part of them would seek righteousness or justification by works, Chap. 9.32 which way God ap­proved, not, nor appointed, Chap. 9. ver. 11. wherefore the Apostle calleth that, their own way; which way of theirs they did strive to maintain, against the way of faith.

Have not submitted themselves unto the righ­teousness of God] i. e. Have not submitted them­selves to, and to have not followed that way of righteousness, which God hath appointed to justification; which is by faith.

He seems to speak of righteousness, or of the way of righteousness here as of a per­son, which we ought to obey by a Prosopo­poeia.

Ver. 4. For Christ is the end of the Law for righteousness to every one that believeth, &c.] He proveth here, that the Jews have not submitted themselves to the righteousness of God. And the proof runs after this man­ner. They which have not received Christ nor believed in him, have not submitted themselves to the righteousness of God; But the Jews, for the greatest part of them, have not received Christ nor believed in him; therefore the Jews, for the greatest part of them, have not submitted themselves to the righteousness of God. This whole Syllogism the Apostle leaveth to be understood, as that which may easily be understood by what he hath here said; And taking the minor for granted, he proves the major here when he saith. For Christ is the end of the Law for righteousness to every one that belie­veth.

For Christ is the end of the Law for righte­ousness to every one that believeth] i. e. For Christ was appointed (to wit) of God, to be the Author of righteousness or justification to every one that believeth on him; And that the Law it self testifieth, because the Law it self points at Christ, and did lead us to him for the obtaining of righteousness, or justification, by him.

Christ is the end of the Law for righteous­ness] Christ is said to be the end of the Law for righteousness, that is, for justification; be­cause the Moral Law convincing man of sin and laying open his weakness and disabi­lity, made him to look for righteousness, that is, for justification and remission of sins from without himself. And the Ceremonial Law did prefigure Christ, and the cleansing of our sins by him, by the sacrifices, and washings and other rites which it ap­pointed.

Or which, yet is almost the same with what I have said,

Christ may be said to be the end of the Law, that is, the final cause for which it was given (to wit) of God by Moses, Because it was partly given to prefigure Christ, Partly to be as a School Master to bring us to Christ, Gal. 3.24.

This is an Argument to prove that Christ was appointed of God for Righteousness or Justification, to wit, because the Law (which was given of God by Moses) did point at him, and lead to him, for that end.

Ver. 5. For Moses describeth the Righ­teousness of the Law, &c.] Because the Apo­stle said ver. 4. That Christ was the end of the Law for righteousness, &c. A man might object and say, that if it be so that Christ was the end of the Law for Righteousness, then is the Righteousness of the Law, and the righte­ousness of faith all one, that is, it is one and the same way which the Law prescribes, for Righteousness or Justification, And which the Gospel prescribeth. And may in­fer from thence, that if it be so; then the Jews are not ignorant of the righteous­ness of God, but have submitted themselves thereunto, Which was that which the Apo­stle denied, ver. 3.

The Apostle therefore prevents this Ob­jection, and to shew, that the Righteousness of the Law, And the Righteousness of Faith is not the same, or that it is not one and the [Page 203] same way which the Law prescribeth for righteousness, and which the Gospel prescri­beth, saith, for Moses describeth the righte­ousness, which is of the Law, &c. q. d. Nei­ther because I said, That Christ is the end of the Law for Righteousness, Do I say that the Righteousness of the Law, and the Righ­teousness of Faith are both one, or that it is one and the same way, which the Law pre­scribeth for righteousness, and which the Go­spel prescribeth? For Moses describeth the Righteousness, which is of the Law, after this manner. That the man which doth those things shall live by them: But the the righ­teousness which is of faith (or but the Prea­cher of the Gospel) speaketh on this wise, Viz. If thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart, that God hath raised him from the dead, thou shalt be saved.

Moses describeth the righteousness which is of the Law, &c.] i. e. Moses (who was publisher of the law, and by whom the Law was gi­ven) describeth the way of righteousness, which the Law sets out or appointeth thus, to wit, that the man, that doth those things shall live by them.

By the righteousnest of the Law, I under­stand by a Metonymy, the way appointed or scored out in the Law or by the Law, for ob­taining, or attaining to righteousness.

The man which doth those things shall live by them] i. e. That man which doth fully and perfectly observe and keep all the Commandments of the Law, as fully and exactly, as the Law requireth them to be done, shall be justified by them.

This testimony is taken out of Levit. 18.5. where the whole verse runs thus. Ye shall therefore keep my statutes and my judge­ments; which if a man do, he shall live in them

Which doth these things] i. e. Which doth the Statutes and judgements, that is the com­mandments of the Lord, and doth them most exactly.

This Sentence is to be understood of ex­act and perfect keeping of the Law, as ap­peareth by Deuteronomy 27.26. where a curse is denounced against all those, which keep not all the words of the Law, See Gal 3.8. &c.

Shall live by them] i. e. Shall be justified by them.

To live signifieth here to be justified, as Chap. 1. v. 17.

Ver. 6. But the righteousness which is of Faith speaketh on this wise] By the righte­ousness, which is of faith, I understand by a Metonymy, or Prosopopoeia the Preacher of that Righteousness, which is of faith, and this I do to oppose it to Moses, the Preacher or publi­sher of the Law and the righteousness thereof.

That which the righteousness of faith, or the Preacher of the righteousness, which is of faith, speaketh, is that which is recorded, ver. 9 viz. That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. So that that which is said, between this and that, is brought in by the way, and is to be read, as it were with a parenthesis.

Say not in thine heart; who shall ascend in­to Heaven?] These words do not depend upon the words immediately going before, but are (together with all which is between this, and the ninth verse) to be read, as I said, as it were with a parenthesis.

These words from this place to the ninth verse (mutatis mutandis) are taken out of Deut. 30.12. &c. and here used by an ac­comodation.

The Apostle hath shewed before, as Cap. 4.14. &c. That Justification could not be ob­tained by the Law. Now least any one should say the same of faith, he removes here from faith, those things, which might make it seem impossible, to obtain Justifica­tion by faith. And first (because he said that Christ is the end of the Law for righteousness to every one that believeth, least any might think from thence, that Christs bodily pre­scence were necessary, he shews in this and the following verse. That for Christ to be bodily present is not necessary at all to this. And because though his bodily presence is not necessary, yet his word is requisite: and some might say, that it was no easie matter to come to the knowledge of that his word, nor was it an easie matter to find out where that his word was to be had. He sheweth, ver. 8. that his word is not far off, but nigh at hand, and easie to be obtained by anyone.

Say not in thy heart] i. e. Say not in thy mind, or cast not about in thy thoughts, saying.

The heart is put here for the mind or the thoughts after the Hebrew manner.

Who shall ascend into heaven? that is, to bring Christ down from above] i. e. Who shall ascend into Heaven for us, for this end, that he might bring down Christ from a­bove? as though it were necessary, that Christ should be bodily present, for thee to obta [...]n the righteousness, which is of faith or that thou canst not know, how to obtain [Page 204] that righteousness, except he should be bodi­ly present with thee, to shew thee.

Ver. 7. Or who shall descend into the deep? that is, to bring Christ again from the dead?] Or who will descend into Hell to bring Christ again from the dead, for this end, as though it were necessary. that Christ should be bodily present, for thee to obtain the righ­teousness, which is, of Faith, or that thou canst not know how to obtain that righteousness, except he were bodily present with thee, to shew thee.

By what the Apostle hath said here, he shews that it is not needful that Christ should be bodily present with us, that we may be­lieve and be saved by the righteousness which is of faith.

Being that Christ hath left the Earth in h [...]s body, he must needs be their in Heaven above, or among the dead beneath, therefore the Apostle saith, Say not in thine heart, who shall ascend into heaven? that is, to bring down Christ from above? or who shall descend into the deep? that is, to bring up Christ again from the dead? And nameth no more places.

Into the deep] By the deep, understand here, the place of the dead: For so that which followeth, Viz. To bring up Christ again from the dead, bids us to interpret it.

In this Interpretation, which I have given of those two verses, I point both the end of the seventh and eighth verses, with an Inter­rogatory, q. d. Say not in thine heart, who shall descend unto Heaven? to wit, to bring down Christ from above? Or who shall descend into the deep? to wit, to bring Christ again from the dead? and for the so pointing of it, I have Deut, 30.12. for my direction: And the Syriack, and Ethiopique translations for my warrant.

Ver. 8. But what saith it?] That is, but what saith the righteousness which is of faith? that is, but what saith the Preacher of that righteousness, which is of faith? Metonymia.

The word is nigh thee, &c.] The Apostle prevents an objection here, for a Jew may say; whatsoever the righteousness of faith saith, the w [...]rd which it saith, may be far enough from me, and I may never come to hear it, or know it; or (if I do) I must spend much labour and travail, to find it out; this objection, I say, the Apostle prevents, when he saith; the word is nigh thee, even in thy mouth, &c.

Note that in these words the Apostle al­ludes to that place of Deut. 30.14. and u­seth it here, by an accommodation, as I said before.

The Word] i. e. The word which the Preacher of the Righteousness, which is of faith, saith.

Even in thy mouth, and in thy heart] i. e. The word is so nigh thee, as that thou talk­est of it, with thy mouth, and meditatest up­on it in thy heart, and bearest it in thy memo­ry, for thou canst not forget it.

This seems to be a proverbial kind of speech.

The Heart is taken here for the mind or memory, &c.

That is the word of Faith, which we preach] That is, the word which the Preacher, of the Righteousness, which is of Faith prea­cheth, which we which are the Apostles of Christ preach, viz, &c.

Note, that faith is taken here, for the Righteousness of faith, and that again for the Preacher of Righteousness of Faith by a Metonymy.

Ver. 9. That if thou shalt confess with thy mouth the Lord Jesus] i. e. That if thou shalt confess with thy mouth, the Lord Je­sus, Supple, to be such as the Father hath set him out to be or such, as the Gospel doth de­scribe him to be.

Some interpret the words thus, If thou shalt confess with thy mouth Jesus to be the Lord.

Jesus is called the Lord, because he hath purchased us: For he hath purchased us with the price of his blood.

Note here that it is not absolutely necessary to salvation to confess the Lord Jesus at all times with the mouth, but only then, when the case requireth it; but it is absolutely ne­cessary to confess the Lord Jesus with the mouth in the preparation of the heart, that is, it is absolutely necessary to be always ready in heart to confess the Lord Jesus with the mouth, when the case shall require it: and that is when the glory of God would suffer by us, if we should not do it: I take therefore to confess with the mouth the Lord Jesus, here, to be, to be ready in heart to confess the Lord Jesus with the mouth.

Note here that to confess the Lord Jesus, with the mouth, or to be ready in heart so to confess him, is the fruit and effect of Faith. Therefore here is an [...] or an [...], when he saith, That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thy heart, that God hath rais-him from the dead. For the naturall order of the words should have been this. If thou shalt believe in thy heart, that God hath raised [Page 205] Jesus from the dead, and confess the Lord Je­sus with thy mouth, thou shalt be saved.

Saving or justifying faith is a faith, which as I said, Cap. 1. ver 17. comes up so high, as that it doth set a man on work to do those things, which God by his new covenant with him, requires of him; as the case requires, and as opportunity serves; so that he must be ready at all times in the preparation of his heart, to confess with his mouth the Lord Je­sus, and not only that, but to do every good work also: and this is that which the Apostle intimates here, willing, that we should know that Justifying faith▪ is not a dead, barren, or fruitless faith, but an operative faith, which will bring forth good works as opportunity offers it self.

Wherefore, by that which he saith of con­fession with the mouth, understand all good works besides, as well as that: But he seem­eth to make mention of this only (not to exclude other good works, but) because the time in which he wrote this, might be a time of persecution; with the Romans, or such as that they might fear a persecution; at which time confession of Christ wth the mouth, will be most requisite; or because he said ver. 8. The word is nigh thee even in thy mouth. Therefore he may particularly mention the confession of Christ with the mouth. And for the same reason also he may say, and shalt believe in thy heart expressing those words in thine heart, here because he said before, and in thine heart, verse 8.

And shalt believe with the heart] i. e. And shalt heartily believe.

That God hath raised him from the dead.] That we may be justified, it is not only requi­red, that we should believe of Jesus, that God hath raised him from the dead, but we must believe also that he was made man, and crucified for us, and that he was the Son of God, and the Redeemer of the world, &c. And many things must we believe also concerning the Father and the Holy Ghost: Therefore by that, that God hath raised up Jesus from the dead, we must (by a Synech­doche, or Syllepsis) understand all the misteri­es of faith, and also all that God requireth of us by his new covenant with us, to be done and believed by us.

But the Apostle may in this place make mention only of this, that God raised up Jesus from the dead; because he mentioned the bringing up of Christ from the dead, ver. 7. Or because the resurrection of Christ from the dead did praesuppose most other articles of our faith; or because that Article was alwayes most difficult to be believed.

Thou shalt be saved] To wit, from thy sins.

Ver. 10. Ʋnto Righteousness] i. e. Unto Justification, that is, that he may be justifi­ed, or so that he is justified thereby.

And with the mouth confession is made un­to salvation] i. e. And to be alway ready pre­pared to confess Christ with the mouth, And when the case shall require then to confess him actually, is that which brings Salvation.

Thus I understand this confession, of the preparation of the heart to confess Christ with the mouth, as I did that ver. 9.

And note here, that the Apostle doth not make this confession with their mouth, as a thing plainly and really disjoyned from faith, But that which followeth naturally and im­mediately from it, as the heat from the fire. Therefore in the proof of what he saith here (which proof he produceth, ver. 11.) He mentioneth only Belief. And saith, For the scripture saith, whosoever believeth on him shall not be ashamed, which would not reach to confession of Christ with the mouth, were it not, that that were an Effect of faith, natu­rally and immediately flowing from it, and so one in a manner with it.

Ver. 11. For the scripture saith] To wit, Isaiah Cap. 28. ver. 16.

Whosoever believeth on him shall not be a­shamed] i. e. Whosoever believeth on Christ shall truely be justified. See what we said of this phrase and words, Chap. 9. ver. 33.

Ver. 12. For there is no difference between the Jew and the Greek] Supple, In that which concerneth Faith and Salvation.

This the Apostle inferreth out of the for­mer verse, but not out of the word whoso­ever, which we read there (for that word is not read in the forenamed place of the prophet Isaiah) but out of the Indefinite generality of the Sentence it self, recited out of the said prophet, by which none is exclu­ded from salvation or Justification, whe­ther he be Jew, or Gentile, if he do but be­lieve.

The Greek] i. e. The Gentile, See Rom. 1.16.

For the same Lord over all, is rich unto all that call upon him]

It is very congruous to reason, that he which is Lord of all, will be the same to all be they of what Nation or Stock they will, who believe in him; And that he will not accept of one, and reject the other, Especial­ly, [Page 206] when he is so rich in mercy, as that he hath mercy for thousands, yea mercy enough for all.

Is rich unto all] i. e. Is abundant in grace and mercy to all.

The Apostle often useth Riches for abun­dance, and the riches here spoken of are ri­ches of grace, or riches of mercy, as Ephes: 1.7.

That call upon him] See verse 13.

Ver. 13. Whosoever shall call upon the name of the Lord] To call upon the name of the Lord is (by an hebrew Periphrasis or Metonymy) to call upon the Lord. And to call upon the Lord here, is to beseech the Lord, and to pray him, that he would save him or deliver him, from his sins, but yet to pray in faith.

Whosoever] Whether he be Jew or Gen­tile.

Shall be saved] To wit, from his sins.

This which the Apostle here saith, is taken out of the Prophet Joel, Joel. 2.32. And it is there spoken in the literal sence of such Jews, as should call upon the name of the Lord for deliverance when they were oppressed by the Assyrians, But in the mysticall sence it is to be understood, of all such as should pray unto the Lord for deliverance from sins, in faith. For the miseries and calamities of the Jews under the Assyrians, was a Type of our miseries and calamities under Sin; and their deliverance from the Assyrians, a Type of our deliverance from sin.

Ver. 14. How then shall they call on him in whom they have not believed, &c.] The A­postle proves from what he said in the for­mer verse, viz From that, That whosoever shall call upon the name of the Lord (and the Gentile, as well as the Jew) shall be sav­ed.

That which the Apostle handleth, Chap. 9. ver. 24, 25, 26. to wit, that God hath called the Gentiles, and did intend to call them and send Ministers to them, he prov­eth here as it were by Steps and degrees.

And he proves it for this end, that the Jews should not think, that what he preached concerning the Gentiles, was from his own head, but that God spake as much heretofore even by his Prophets of old.

The Apostle said out of the Prophet Joel in the former verse, that whosoever shall call upon the name of the Lord shall be saved. That is, that whosoever, whether he be Jew or Gentile, &c.

Now whereas that universal word whoso­ever, and that universal proposition apper­tained both to Jew and Gentile, the Gentile hath cause to look for Salvation, as well as the Jew, if he call upon God; now if it were so, that the Gentiles should never be in a capaci­ty, to call upon God this would becom a vain assertion, and this would be, but an empty, and idle sound (with reverence be it spoken) as to them) seeing therefore there is no not the least particle of the word of God idle: the Apo­stle may solidely prove from hence, that the word of faith was to be sent to the Gentiles, saying, How then shall they call on him, in whom they have not believed? and how shall they believe in him, of whom they have not heard?

How then shall they call on him, &c.] i. e. How then shall the Gentiles call (for of them he speaks here) that is, how shall they pray for Salvation to him, &c.

In whom they have not believed] Whom they do not believe is able and willing to save them, and so on whom they cannot re­ly, upon for Salvation.

Of whom they have not heard] To wit, Effectually.

How shall they hear without a Preacher?] i. e. How shall they hear (to wit) Effectu­ally, except they have some body of credit to preach the Gospel unto them; and such as they may believe came from God.

Ver. 15. And how shall they preach] And how shall the Preachers preach, to wit, So as that they may be credited of them, to whom they preach; that that which they preach is from God.

Except they be sent] i. e, Except they be sent from God, and so sent, as that it may appear to them, that God sent them.

The Apostle speaks here chiefly, of such as were first sent to the Gentiles to preach the Gospel and Remission of sins to them. Such as the Apostles were, and therefore it is, hapily, that he useth the word [...] here, a word alluding to the name of an Apostle. And the Scope of the Apostle, which is, to prove, that the calling of the Gentiles, is directly from God, requireth, that we should interpret this place of them, or such as they were.

And now as for them, which first preach­ed the Gospel to the Gentiles, it was necessary for them, that they should be sent immedi­ately from God, and so sent as that it might appear to them to whom they were sent, that they came from God; Otherwise they to whom they came had no reason to be­lieve [Page 207] them, nor would they have been blamed for not believing, John 15.24. And therefore God when he sent his messengers, did shew that they were sent with that do­ctrine which they preached to them, from him, by the miracles which he wrought by them; For he gave testimony unto the word of his grace, which they preached, and grant­ed signs and wonders to be done by their hands, Acts 14.3.

The doctrine which the Apostles, the first preachers, preached to the Gentiles and con­firmed by miracles, we have written by some of them, and attested by the rest, and it is contained in the books of the New Testa­ment: And to assure us, that this doctrine came by them from God, and was attested and confirmed by miracles wrought by them, we have the unanimous consent and tradition of all Churches of Christ from time to time, since their time; So that they which preach no other doctrine but what they taught, have no need of new miracles to confirm their doctrine; And that man would be a mi­racle, or wonder rather himself, who should now disbelieve the doctrine of the New Te­stament; which is and hath been received with such an universal consent from hand to hand, as coming from God, and which hath been confirmed by him by such works, as could not be done but by a Divine power.

As it is written how beautiful are the feet of them that preach the Gospel of peace? &c.] q. d. Wherefore the Apostles or preachers of the Gospel have been sent to them, and they have heard them Effectually, and believed; For they have received the preachers of the Gospel joyfully, and said of them as it is written of them, How beautiful are the feet of them, which preach the Gospel of peace? and bring glad tidings of good things?

These words, viz. wherefore the Apostles or Preachers of the Gospel have been sent to them, and they have heard them Effectually, And believed, For they have received the Preachers of the Gospel joyfully, and have said of them, &c. I say these, or some such words as these are, are here to be understood, For that the Apostle would shew here, not only; that there were Preachers sent to the Gentiles, But also that the Gentiles did joy fully receive them for their message sake, and believe what they preached, is evident by what is said, verse 16, viz. But they have not all believed the Gospel; where he denies that of the Jews, which he affirms here of the Gentiles.

And indeed the Apostle when he alledg­eth any t [...]stimony of Scripture, he leaves it often to his reader to make the conne [...]ion of it with the context.

As it is written] Viz. Isa. 52 7.

How beautiful are the feet of them which preach the Gospel of peace] i. e. How well­come are they which preach the Gospel of peace, And how doth the sight of them re­joyce our hearts?

The feet are put here by a Synechdoche for the whole man, And therefore the feet rather then any other part, or member of man here, because it speaks of coming, which is performed by the feet.

That which is beautiful is delightful to the eyes, and therefore they are said of the Hebrews to have beautiful feet, which come with joyful news, because we are delighted and rejoyce at the coming of such messen­gers.

That which the Apostle here saith is ta­ken out of Isa. 52.7. where we read thus, How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace that bringeth good tidings of good, that publisheth salvation? And they are spoken there in the person of a man or certain men of Sion or Hierusalem (which was a Type of the Church of Christ) as if on a sudden he or they saw a messenger hasting over the Mountains, which were about Hie­rusalem, with good news of the delivery of the Jews out of the Babylonish captivity by Cyrus.

But because the delivery of the Jews out of the Babylonish Captivity by Cyrus, was a Type of the delivery of the faithful out of the Captivity of sin, by Christ; and the mes­sengers which brought good news to Hieru­salem of the Jews delivery by Cyrus, were Types of the Apostles and Ministers of the Gospel, which were to bring good news of mans redemption from sin by Christ; And the Jews which entertained those Messengers joyfully, because of their good news; were Types of the faithful which received the Preachers of the word and their word with rejoycing. Therefore these words of the Prophet Isaiah may be understood, and are to be understood in the second and Sublime sense, of the Apostles and Ministers of the Gospel, and the believing Gentiles, receiving them and their doctrine with faith and joy.

The Gospel of Peace] The Gospel, is called the Gospel of peace, because it is the good news of that peace which we have with God through Christ.

And bring glad tidings of good things] These good things are of our justification, sanctification and hope of glorification through Christ, &c.

Ver. 16. But they have not all obeyed the Gospel] But though the Gentiles have, yet the Jews have not all believed the Gospel.

By [...] these, he meaneth the Jews here, of whom he denies that, here, which he affirmed of the Gentiles just be­fore.

Though the far greatest part of the Jews believed not, yet the Apostle speaks as though there were but few of them which did not believe; And this he doth, that he might the less Exasperate them.

For Isaias saith] To wit, Isaiah 53.1.

Lord who hath believed our report] This is spoken by the Prophet, in the first and lit­teral sence, in the person of the Prophets, who preached to the Jews, which were in the Babylonish Captivity, the good tidings of their deliverance out of that captivity: But in the second Mystical and sublime sence, it is to be understood, as spoken in the person of the Apostles and preachers of the Gospel; for the deliverance of the Jews out of the Babylonish Captivity, was a Type of mans redemption from sin, and the Prophets preach­ing to the Jews the good tidings of their de­liverance out of the Babylonish Captivity, were a Type of the Apostles and preachers of the Gospel, preaching in the name of Christ Remission of sins, or deliverance from Sin.

Who hath believed? &c.] That is, who among the Jews have believed our re­port?

That, this is to be meant of the Jews Saint John also teacheth, John 12.38.

Our report] i. e. Our report (who are the Apostles and preachers of the word) con­cerning the Remission of sins by Christ Jesus

This report was not from the Preachers and Apostles, as originally from themselves: but it was that which they received from God, for that did they teach and preach to the Jews, as Gods word, and that only.

Ver. 17. So then faith cometh by hearing, and hearing by the word of God] This the Apostle gathers out of those words, ver. 16. Who hath believed our report? For the re­port there, is the report of remission of sins and by Christ, which report, the Apostles and Preachers of the word brought to the Jews from God and it was brought to them, that they might hear it, and that hearing it, they might believe it. And this is the only means which God useth for the begetting of faith.

This is a conclusion which the Apostle gathereth here by the by, for it it not perti­nent to that business which he is now upon, to wit, to shew the unbelief of the Jews. But it Excellently sheweth that which he hand­led, ver. 14.15. To wit, That no man can believe except he heareth, and no man can hear except he hath a Preacher of the word of God, sent to him.

And here observe again that which I have observed heretofore, that the Apostle when he hath treated before of any subject, and is passed from it, yet though he hath passed from it, if any new argument arise which will prove that subject from which he hath passed, he doth for the most part take notice of it, though it be but by the by; and so doth he here, to prove, what he said, ver. 14.15.

The word of God] To wit, the word of God preached, by such as are sent to preach it.

Ver. 18. But I say, have they not heard?] i. e. But I say, have not the Jews heard the word of God, that is, the Gospel preached unto them.

These words relate not to the 17 verse but to the 16 verse of this Chapter. And by them the Apostle prevents an objection. For whereas he said, verse 16. But they have not all obeyed the Gospel. For Esaias saith, Lord, who hath believed our report? A man might object and say; yea but perhaps they never heard the Gospel preached, or the re­port, which the prophet Isaiah speakes of. No wonder therefore then, Paul, that they believe not; for how can they believe in him of whom they have not heard? as you your self say verse 14.

Yes verily] Supple, they have heard.

Their sound went out into all the Earth, &c.] For their Sound (to wit, the sound of the Apostles and Preachers of the word) is gone out into all the Earth.

Understand For here.

I had rather interpret these words [...] [Page 209] [...] according to our vulgar manner of speaking, their sound is gone out into all the Earth, then their sound went into all the Earth. For this signifies a going begun, not c [...]mpleated, or a going still in fieri, whereas the other signifies a going past, or supposed to be past, & come to its end. And my reason is, because the Apostles had not then gone throughout the whole earth in preaching the Gospel, though they where gone out of Judaea, and from among the the Jews, into the dwellings of the Gentiles at this time.

The words which the Apostle here useth, are taken out of the 19. Psalm, and the 4. verse; and the Psalmist there speaks of the heavens, which in their manner speak the power and wisedom of God their maker through out the earth For they are to be seen in every corner of the Earth, and wheresoever they are seen they shew forth the wisdom and power of him that made them; as a curious piece of work, sets forth the cunning or Art of its worke­man: But the Apostle useth them here (by an accommodation) of the preaching of the Apostles; and he may the better use them so, because as in the old creation; the Heavens are the highest of all corporeal Creatures So in the new Creation created by Christ Je­sus in which we are new Creatures, the Apo­stles, were the next after Christ the highest.

These words then verily their sound is gone out into all the Earth, are to be under­stood (as the Apostle here useth them) of the preaching of the Apostles q. d. The Preaching of the Apostles is gone out (Supple) from Judaea, or from out from among the Jews, into all the Earth, &c.

That the Apostles had gone out of Judaea, and from among the Jews to preach to the Gentiles, at this time is manifest. This E­pistle it self will manifest it, and so will the place from whence it was written, to wit, Corinth. And now if the Apostles were gone out of Judaea, and from among the Jews to preach the Gospel, throughout the whole earth, to the Gentiles; then was the Gospel preached before this to the Jews: for the Gospel was to be preached to the Jews, before it was to be preached to the Gentiles. For it was necessary that the word of God should first have been spoken to you; (say Paul and Barnabas to the Jews) But seeing yee put it from you, and judge your selves unworthy of everlasting life, lo, we turn unto the Gentiles Acts 13.46. And Luke 24. ver. 46, 47. Our Saviour thus speaketh, Thus (saith he) it is written and thus it behoved Christ to suffer, and so rise from the dead the third day: And that repentance and remission of sins should be preached in his name among all Nations, be­ginning (marke it) at Hierusalem.

Their sound] i. e. The voice or prea­ching of the Apostles, whereby they preach the Gospel.

Went out into all the earth] i. e. Is gone out into all the earth among the Gentiles.

And their words unto the [...]nd of the world] This is a Repetition of the former sentence, but with an Hyperbole.

Ver. 19. But I say did not Israel know?] q. d. But (that I may return to speak of the calling of the Gentiles) did not the Jewes know, that God would call the Gentiles and take them into favour?

Did not Israel] i. e. Did not the Jews? &c.

Israel is put here by a Metonymy, for the Jewes, which are the Children of Israel, who was Jacob.

Did not Israel know] Supple, that God would call the Gentiles, and take them into favour.— q. d. Yes he did know it, both by what Moses, and by what Isaiah wrote.

First Moses saith] He saith, first Moses saith, because he speaks of Isaiah afterwards, who was after Moses.

Moses saith] Viz. Deut. 32.21. of which the People of Israel, cannot be igno­rant, if they heed it.

I will provoke you to jealousie by them that are not a people] i. e. I will make so much of the Gentiles, which are not my people, and so highly favour them with the choicest of my favours, as that I will make you, which are my people jealous of my love

Jealousie is a sickness or illness of mind in a man proceeding from that, that another in­joyeth that, which he desireth.

By them that are no people] i. e. By them which are not my people, or by them which I took not to be my people, as I took you. O ye children of Jacob.

By these he means the Gentiles

And by a foolish People I will anger you] i. e. And I will do such things for the Gen­tiles, and be so gratious towards them, as that it shall anger you to see them so highly favoured by me, as I will favour them; and make you envious towards them.

A foolish Nation] by this he meaneth the Gentiles, who may be called a foolish nation, or a foolish people, as for other things, so especially for that, that they worshipped [Page 210] Idols, and for this in particular are they branded for folly, Isaiah chap. 45.20. and Isaiah chap. 44. v, 9, 10, 11, 18, 19, &c.

This testimony, is (as I said) taken out of Deuteronomy 32, 21. Where the Lord threatneth the Israelites, that if they did provoke him to jealousie by their Sins, he would provoke them to jealousie by his love to the Gentiles. And the Jews the children of Israel did mightily provoke him by their sins, when he sent his only Son to them, and they would have none of him, but hated him, persecuted him and crucified him; So far were they from believing in him.

V. 20. But Isaiah is very bold] i. e. But Isaiah is very bold, no way fearing the an­ger of the Jews.

And saith] To wit, in the person of God.

I was found of them that sought mee not] i. e. I was found of them (as the Object of their worship, and faith, and as a merci­ful God in remitting their sins) that sought me not in times past.

That sought me not] Supple, in times past.

By these he meaneth the Gentiles, who in times past were ignorant of the true God, and his way of worship.

I was made manifest unto them that asked not after me] This is a Repetition of the for­mer sentence.

I was made manif [...]st] To wit, as the true God, and justifier of them that believe in me.

This which Isaiah is here said to say, is taken out of Isaiah 65 1. And in the first sence it is spoken of Cyrus and the Nations which were under him, who lit upon the will of the Lord in destroying the Babyloni­ans, and freeing the Jews which were under their Captivity when they sought it not; and were made prosperous by the Lord and rewarded for this their doings: But in the second and sublime sence it is a prophesie of the Gentiles under the Gospel, coming to the Lord and finding him worthy of worship, and to be believed in his word, and receiving justification at his hands; where as in for­mer times, they knew not the true God nor enquired after him, but lived securely in their sins. And in this Cyrus and the Nations which warred under him, were, by what they did, a Type of the Gentiles under the Gospel, in what they did. Where note that though Cyrus was a type of Christ redeeming man from sin, in that he delivered the Jews out of the Babylonish Captivity, yet he and the Nations which warred under him, might be a type of the Gentiles getting dominion over sin, in that they vanquished and over­came their Enemies. And these words may be understood of either or both of them [...], though they be diversly interpreted in their divers applications; of which see what I said in my preface to my Exposition on the prophesie of Isaiah.

But to Israel he saith] i. e. But to the Jews the Children of Israel he saith, by way of prophesie, concerning them themselves, in the person of the Lord.

All the day long have I stretched forth my hands unto a disobedient and gain-saying People] i. e. I have for a long time together without ceasing preached unto you, by the preachers of my word, the Gospel of peace, and remission of sins; and have been ready to receive you to mercy, but ye have not hearkned to my word, but have been disobe­dient to it, and spoke against it.

That which the Apostle alledgeth here, is taken out of Isaiah chap. 65.2.

This is spoken in the first sence, of the Jews which were Captive in Babylon, to whom the Lord sent his servants the Pro­phets to reclaim them, and bring them to repentance, promising them Redemption out of their Captivity, but they would not hear: Which Jews were a Type of the Jews, in Christ and the Apostles time, to whom Re­mission of sins was preached through Christ, but they would not hearken, but were disobedient to the word, and strove against it.

These words therefore though they were in the first sence spoken of the Jews, which were Captive in Babylon; yet in the second sence they are spoken of those Jews which lived in the time of our Saviour and his A­postles.

I have stretched out my hands] i. e. I have been ready to receive you in the arms of my mercy.

He speaks of God, as of a man by an An­thropopatheia: And by the stretching out of the hands, is meant a readiness to receive in the arms of mercy, in allusion to a father which stretcheth out his hands, when he would receive his little Child running to­wards him.

Or because, the stretching forth of the hand, was also a Gesture which was wont to be used by those which preached to the peo­ple, either to raise attention as Acts 26.1. [Page 211] Or to move affection, The stretching out of the hands, may be put here for preaching. And to be understood of Gods preaching by his Servants whom he had appointed there­unto.

Ʋnto a disobedient and gain-saying people] By these he meaneth the Jews, who were al­ways disobedient to the word of God, and contradicting it, See Acts 7. verse 51.52.

CHAP. XI.

1. I Say then, hath God cast away his people? God forbid. For I also am an Israelite of the seed of Abraham, of the tribe of Benjamin.

1. But what then? shall we infer or conclude out of these Scriptures, which I have al­ledged concerning the re­jection of the Jews, shall we infer or conclude I say, From thence that God hath utterly cast them off? God forbid, for I also am a Jew, of the seed of Abraham, of the tribe of Benjamin.

2. God hath not cast away his people which he foreknew. Wot ye not what the scripture saith of Elias? how he maketh intercession to God against Israel, saying,

2. If therefore I being a Jew am not cast off, it must needs follow that God hath not utterly cast away his peo­ple the Jews, whom he de­creed from all eternity to take to be a peculiar people to himself, and so to love, as never to cast them out of his love wholly. Know ye not what is reported in the Scripture concerning the Prophet Elias? How he maketh in­tercession to God against the people of Israel saying;

3. Lord, they have killed thy prophets, and digged down thine al­tars and I am left alone, and they seek my life.

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

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

4. But what answer did God make to him? For all thou thinkest that thou art left alone, yet I have re­served to my self seven thousand men, saith the Lord, who have not bowed the knee to Baal, nor worshipped him.

5. Even so then at this present time also, the [...]e is a remnant ac­cording to the election of grace.

5. As then therefore there were seven thousand Israelites, which had not worshipped Baal, though Elias thought that he was left alone: Even so at this present time also, there is a little company of Jews, whom God, because they have believed, hath elected to Justification through his Grace and favour, though some perhaps may think that the Jews are totally rejected and cast off.

6. And if by grace, then it is no more of works: otherwise grace is no more grace. But if it be of works, then is it no more grace, other­wise work is no more work.

6. But now, if they are elected to justification by grace and favour, Take no­tice of this here by the way; All ye that seek justification by works, and say that so it ought to be sought. For if justification be by grace and favour, then truly it is not of works: For if it were by grace and yet of works too, it would follow that grace were not truly grace, but falsly so called: for Grace and works in the matter of justification are so opposite one to another, as that they cannot stand together: But if it be of works, then it is no more of grace; for if it were of works and yet of grace too, it would follow, that works (which essentially include merit, in this point) would not be truly works, but works falsly so stiled.

7. What then? Israel hath not obtained that which he seeketh for, but the election hath obtained it, and the rest were blinded.

7. But if it cannot be ga­thered out of the Scriptures which I have alledged, con­cerning the rejection of the Jews, Chap. 9. & 10. That God hath utterly cast away his people (as I said ver. 1.) have I then alledged those Scriptures in vain? and is nothing to be gathered from thence? Not so; But this may be gathered from thence, viz. That the Jews for the greatest part of them, have not obtained justification, which they seek for. But the Election, that is, They whom God intended to make choice of (when he rejected those that sought for justification by works) (which are the Faithful) they have obtained it, and the rest which would not believe, were blinded.

[Page 212] 8. According as it is written, God hath given them the spirit of slumber: eyes that they should not see, and ears that they should not bear unto this day.

8. According as it is writ­ten, Isaiah 29.10. God hath given them the Spirit of slumber, by which the facul­ties of their soul are so tyed up, as that they cannot understand and believe what is preached to them, Eyes of the mind so affected, as that they cannot see with them; and ears of the understanding so affected, as that they cannot hear with them unto this day.

9. And David saith, Let their table be made a snare, and a trap, and a stumbling block, and a recompence unto them.

9. And David saith Psal. 69.22, &c. Let the talk which they use at their table be, as a snare, and a trap to catch them and hold them in blindness, and a stumbling block at which they may stumble and fall into hardness of heart, that so they may be punished and rewarded for their unbelief.

10. Let their eyes be darkned, that they may not see, and bow down their back alway.

10. Let the eyes of their understanding be darkned that they may not understand the riches of the Gospel, and let them not be able to look to the mysteries of salvation, so as to believe them.

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

11. Being then that a great part of the Jews have stum­bled, have they which stum­bled at the stumbling block Christ Jesus, so stumbled and faln as that they should have no hope of ever rising again? God forbid. But rather through their stumbling and fall salvation is come to the Gentiles, for to provoke them to jealousie; that they being jealous of Gods love to the Gentiles, may be the more careful to please God, and to get deeper root in his affections, and reco­ver what they have lost.

12. Now if the fall of them be the riches of the world, and the di­minishing of them the riches of the Gentiles: how much more their fulness?

12. But now when I speak of the Jews being provoked to jealousie, ye Gentiles will say, that this is no good news to you; For if they should be provoked thereby, and should regain Gods love, ye Gentiles which were received into Gods love, by reason of the fall of the Jews, should be cast out again, if the Jews were again received. But fear not this, for if the fall and diminution of the Jews, was the occasion that the Gentiles were enriched by faith, and justification, and other spiritual blessings; How much more will their recovery, and their nation being full, be the cause of such blessings.

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

13. But that you may not believe that the Jews stum­bled, that they should fall, without hope of ever rising again; I tell you Gentiles, in as much as I am the Apostle of the Gentiles, That I do labour abundantly in the ministration of my office, by preaching the Gospel to you.

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

14. And I do it for this end, that (if by any means I can I may provoke the Jews (which are my kinsmen according to the flesh) to emulation, that is, to imitate the believing Gentiles in their faith, that so I might bring some of them to salvation.

15. For if the casting away of them be the reconciling of the world: what shall the receiving of them be, but life from the dead?

15. And think not, that if I should bring some of them to salvation, that this would be a means to cast you off again. For if the casting a­way of the Jews, was an occasion of that, that God reconciled the Gentiles to himself; What would Gods receiving the Jews to favour again be, but a cause or means of bringing more Gentiles yet, to the life of grace, which are as yet dead in their sins?

[Page 213] 16. For if the first fruit be holy, the lump is also holy: and if the root be holy, so are the branches.

16. Again, being that A­braham, and Isaac and Jacob (which were the first of the Nation of the Jews) were holy; it is credible that all their Posterity is holy too, so holy as not to be utterly deprived of the means of salvation and holiness: For Abraham, and Isaac and Jacob, were as it were the first; fruits: and the Nations of the Jews are as it were the lump; they were also, as it were the Root and Bulk- and the Nation of the Jews were as it were the branches, of the Olive-tree: Now if the first-fruit be holy, the lump is also holy; and if the Root and Bulk be holy, so also are the branches.

17. And if some of the branches be broken off, and thou being a wilde olive tree wert graffed in amongst them, and with them par­tak [...]st of the root and fatness of the olive tree.

17 But now if some of the branches be broken off, of this tree, and thou, O Gentile, which wast as a branch or cion of the wild Olive-tree, art graffed into this Olive-tree among those branches, which yet hold their own, and with them partakest of the root and fatness of the Olive-tree; that is, of all the rich promises, which were made to Abraham, and Isaac, and Jacob, and their seed.

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

18. Boast not against the branches, that is, boast not a­gainst the Jews, which are the children of Abraham, and Isaac, and Jacob: But if thou boastest remember this, that thou bearest not the Root, but the Root thee, that is, remember this, that Abraham, and Isaac, and Jacob, and their seed partake not of thy blessings, but thou partakest of theirs, and this may somewhat allay thy boasting.

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

19. But thou wilt say never­theless in a kind of pride. The branches were broken off that I might be graffed in, that is the Jews were cast out of the Church of God, that thou maist be taken in, in their room.

20. Well: because of unbelief they were broken off, and thou standest by faith. Be not high minded, but fear.

20. Well, be it so: because of unbelief, they were bro­ken off from the O [...]ve-tree, that is, for their infidelity they were cast out of the Church, and thou, because of thy faith, art grafted into that ree, that is, art received as a member into the Church of God, and so standest; be not therefore high-minded, and puffed up against the Jew, because of thy high calling, for that may make thee lose thy faith, by which thou standest: but fear least God should cast thee off again, that so thou maist hold thy faith the faster.

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

21. Fear, I say, for if God spared not the Jews, which were, as it were, the natural branches take heed, lest he also spare not thee.

22. Behold therefore the goodness and severity of God: on them which fell, severity; but towards thee, goodness, if thou continue in his goodness: otherwise thou also shalt be cut off.

22. That therefore thou maist not boast against the branches, that is against the Jews, and that thou maist stand fast in the faith, which thou hast embraced; behold and look, on the one side, on the goodness and mercy? on the otherside, on the severty of God: On the Jews, which fell and were cast out of the Church of God, severity: but towards thee, whom God recieved in their room, goodness and mercy, which goodness and mercy thou shalt still partake of, if thou continuest in the faith (which is also an effect of Gods goodness and mercy) otherwise thou also shalt be cast of, as the Jews were.

23. And they also, if they bide not still in unbelief, shall be graf­fed in: for God is able to graffe them in again.

23. And they also even the Jews themselvs, which are cast off, if they abide not still in unbelief, shall be graffed in again, into the sweet Olive tree, that is, they shall be received again, as mem­bers, into the Church of God: For God is able to bring them in again.

[Page 214] 24. For if thou wert cut out of the olive-tree, which is wild by nature, and went graffed contrary to nature into a good olive tree: how much more shall these, which be the natural branches, be graf­fed into their own olive-tree.

24. For if thou wert cut out of the Olive tree, which is wilde by nature, and wert graffed contrary to nature in­to the good Olive-tree: how much more easily shall these which be the natural branches be graffed in again into their own Olive tree? that is, if thou which art taken out of on idolatrous people, whose Ancestours alwayes served stocks and stons, and wast contrary to thy edu­cation, and to the Religion of thy Predecessours, inserted into the Church of God, and made a member there­of: How much more easily shall the Jews, which were brought up in the knowledge of God, and to whom the Oracles of God were committed, be admitted again into Gods Church, and brought into the number of his Servants, in which number, they once were heretofore?

25. For I would not, brethren, that ye should be ignorant of this mystery, (lest ye should be wise in your own conceits) that blindness in part is happened to Israel, untill the fullness of the Gentiles be come in.

25. Again I would have you know, Brethren, this mystery from me (lest you should think, that you know all things and should be wise in your own conceit, and insult over the Jews) that blindness, and unbelief is befaln part of the Jews, untill the full number of the Gentiles, which God intends to bring to the faith of Christ, be come in, and have received the faith.

26 And so all Israel shall be saved, as it is written, There shall come out of Sion the deliverer, and shall turn away ungodliness from Jacob.

26. But when the full num­ber is come in, then all the people of the Jews shall be saved according to that which is written, Esay 59.20 There shall come a deliverer for Sion, and shall turn away from the Jewes, the children of Jacob, that blindness and those punishments, which lie upon them, by reason of their ungodliness.

27. For this is my covenant unto them, when I shall take away the [...]r sins.

27. For this is my covenant with them saith the Lord, and this is the promise, that I make to them, that I will take away their sins.

28. As concerning the gospel they are enemies for your sake: but as touching the election, they are beloved for the fathers sakes.

28. Brethren if we look up­on the Gospel of Christ and consider how the Jews have opposed that, and strived against that, they are hated of God; but by that hatred of God towards them, you have received benefit, for by Gods hating them, you have been admitted into Gods love, from which they fell which should make you to pity them, but when we look upon the election, the election by which God loved and chose them for their fathers sake, Abraham, and Isaac, and Jacob, to be a peculiar people to himself, and so to regard them, as never utterly to forsake them, they are yet beloved of God, for those their Fathers sake.

29. For the gifts and calling of God are without repentence.

29. For the gifts and cal­ling of God, which he vouch­safed to that people, for their fathers sake, are such, as God will never repent him of.

30. For as ye in times past have not believed God, yet have now ob­tained mercy through their unbelief:

30. Again, as in times past ye have not believed God, yet now haue obtained faith, by which you stand by occasion of their unbelief.

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

31. Even so have they now not believed, that being pro­voked by your faith, they also may come in due time to believe.

32. For God hath concluded them all in unbelief, that he might have mercy upon all.

32. For God concluded all both Jews and Gentiles at times, in unbelief, that he might by these means (which is strange to humane wisdome to conceive) have mercy upon all.

[Page 215] 33. O the depth of the riches both of the wisdom, and know­ledge of God! how unsearchable are his judgements, and his ways past finding out.

33. O the depth of the abun­dant knowledge and wisdom of God, how unsearchable are his resolutions and his ways and doings past finding out.

34 For who hath known the mind of the Lord, or who hath been his counsellor?

34. For who hath known the mind of the Lord? Or, who hath been a fellow-counsellor with him in his affairs, that he should be privy to his resolves.

35. Or who hath first given to him, and it shall be recompensed unto him again?

35. Or (which is yet more unlikely) who hath given counsel to him, at any time (which were to engage God to recompence him, for that his counsel.)

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

36. Surely, no body, for from him, as from the first ef­ficient cause do all things pro­ceed. Through him as by the preserving or conserving cause, are all things upheld and maintained in their being; and to him as to the finall cause, or end of all things, are all things to be referred. To him there­fore ascribe all glory and praise for ever and ever, Amen.

CHAP. XI.

Ver. 1. I say then, hath God cast away his people? &c.] By reason of those testi­monies, which the Apostle brought out of Moses, and Isaiah from ver. 16 of the tenth Chapter hitherto, It might be doubted, whe­ther God had cast off his People the Jews yea or no, so that the Jews should be from that time, as great Strangers to God, and his Kingdom, as the Gentiles were before the comming of Christ, whom God suffered to walk in their own wayes, Acts 14.16. Yea, it might be doubted, whether ever God would make known to them the way of salvation; And whether he would though they should believe. Accept of them to justification any more. Wherefore the Apostle raiseth this doubt here, and answereth it, so soon as he hath raised it.

Hath God cast off his people] i. e. Hath God cast away his ancient people the Jews utterly, and so as that he will not shew them the pathes of Righteousness or Justification, nor save them from their Sins, yea, though they should tread in these paths.

His people] To wit, Israel, That is the Jews.

God forbid] This is a Negative answer to the question propounded.

See Cap. 3.4. concerning this Phrase or manner of speaking.

For I also am an Israelite, &c.] i. e. For I also (as many others are) am a Jew of the Stock of Israel, who through the mercy of God have had the way of Salvation made known unto me, and walking in the same, have obtained through Grace, this of the Lord, that he hath justified me from my sins and accepted of me.

If Paul being a Jew and of the Stok of Is­rael and one of the ancient people of God hath obtained this mercy, then is it an argument that God hath not cast off his people utterly. For if God had cast off his people utterly, then Paul (being a member of that people) would have been cast off also.

Of the seed of Abraham] i. e. Descended from Abraham according to the Flesh.

Of the Tribe of Benjamin] Benjamin was one of the Sons of Jacob, which he had by Rachel. Gen. Cap. 35, ver. 18. And the Head of a Tribe in Israel, as other of the Sons of Jacob were.

Ver. 2. God hath not cast away his people] To wit, his people Israel, so as to keep from them the means or way of Salvation and so as not to justifie them (if they repent and believe) that they might perish.

His People] The people of Israel are here meant, whom God elected to be a peculiar people to himself: which people were called Jews from the chiefest Tribe, to wit, the Tribe of Judah, after the return of that people out of the Babylonish Captivity.

Which he foreknew] i. e. which he hath heretofore shewed his love to. Or rather, (being spoken of God) whom he did de­cree and determine from eternity to cast his love upon.

See what was Said Cap. 8. v. 29. Of this word: But note, that the love here spo­ken of, is not such a love, as is spoken of there, but such a love only as caused God to adopt the children of Israel, for sons unto him­self with such an Adoption, as was described Chap. 9. v 4.

These words contain an Argument to prove that God would not cast off his people Israel, in that manner as we have spoken of, being that God promised Abraham to be a God to him and his seed for ever, Gen 17 7. And thereupon made choice of his seed to be his people and promised, not so to abhor them at any time as to destroy them utterly, Levit. 26.44 Deut. 4.31.

There is therefore a Note of the cause contained in that Relative Pronoune Which.

Wot ye not what the Scripture saith of E­lias?] i. e. Know ye not, &c.

The Apostle hath relation here to that Story which is Recorded of Elias, 1 Kings 19.14.

How he maketh intercession to God against Israel, &c.] i. e. How he being zealously affected towards God, complains to God of the ten tribes of Israel, as Revolters from his worship, to impiety, And prayes his aid, or revenge against them.

Ver. 3. Lord they have killed thy Pro­phets, &c.] That as many Prophets of the Lord, as could be found in Israel, that is, within the Kingdom of the ten tribes of Is­rael were slain at the command of Jeze­bel, is manifest by the History, 1 Kings 18.4.

And digged down thine Altars] Concern­ing the digging down of the Altars here mentioned, nothing is found in the story a­forementioned; But yet that they were thus digged down: The words of Elias, 1 Kings 19.14. are sufficient Testi­mony.

But it may be questioned here, how the Al­tars of the L [...]d could be said to be digged down, when a [...] there was to be no Altar of the Lord for sacrifice at this time, but in Hieru­salem only.

Answ. Indeed ordinarily there could be no Altar made for sacrifice, out of Hierusa­lem after that God had taken that for the place of his worship. The Lord so command­ing. But upon special occasions, the Lord again commanding it or moving to it by his spirit there might be Altars made even out of Hierusalem, and that for Sacrifice, as was that Altar which Eliah built, 1 Kings 18.32. But though ordinarily there could be no Altars built but in Hierusalem only after the building of the Temple in Hierusalem and placing of the Ark there; yet before that, there might be, and were many Altars built by the Holymen of God, in many other places, and many were built in the land of Israel, which stood to this time of Elias, though they were not now used for sacri­fice as at the first; And of these or such Altars doth Eliah here complain, that they were digged down; Not that he did allow of their doings and worship which sacrificed now upon these Altars, because men were now to sacrifice in Hierusalem only ordina­rily: But because he did detest the abomi­nable impiety of the men of the kingdom of the ten tribes, who would not have sacrifices to be offered any where to the Lord (but to Baal only.) And therefore did demolish and even dig down the Altars which were in­former time built to the Lord, and on which some of the Lords servants perhaps might by extraordinary dispensation sacrifice to the Lord, in despight of them, or that so they might dishonour him.

And I am left alone] To wit, of all them, that truly worship thee; all others being either slain, or having forsaken thee, and turned to Baal.

Elijah thought that there were none left that worshipped the true God, but himself alone; But he was deceived though he was a Prophet: For the Spirit of the Prophets was but an Assistant Spirit, Nor was it al­way assistant to Prophets, to inform them, at all times, in all things; but only then and in such things, as the Lord was pleased to reveal unto them.

And they seek my life] To wit, to de­stroy it.

Ver. 4. But what saith the answer of the Lord] i. e. But what saith the Lord in his Answer to him.

The Answer of the Lord is put here by a Metonymie for the Lord himself, that made Answer.

I have reserved to my self seven thousand men who have not bowed the knee, to the Image of Baal] i e. I have reserved to my self alive, many thousand men, which have not worshipped the Image of Baal, that Idol God; but worship me still and continue up­right, in my service.

He saith seven thousand for many thou­sand, putting a certain for an uncertain [Page 217] number, as it is often put.

And he saith, have not bowed the knee to Baal for they have not worshipped Baal, Per Metonymiam Adjuncti, or per Synech­dochen.

Ver. 5. There is a Remnant according to the Election of Grace] i. e. That is there is a Remnant of the Jews remaining, which God out of his free Grace and mercy hath elected, to wit, to justification.

The Greek is [...] Where note that the Preposition [...] joyned with a new substantive makes it often to have, the signification of an Adjective or a Participle — so [...] signi­fieth [...], i. e. Carnal, Rom. 8.5.

A Remnant, that is, a few.

The immediate Object of the Election here spoken of, is (under correction) not Eternal glory, and life everlasting in Hea­ven (though justification tends to glorifica­tion) But Justification, for the object of this Election, is due to works of debt, without any grace or favour at all, as appears by the sixth verse; That is, the object of this Ele­ction is such, as that, if a man did perfectly keep the Law, and as exactly as the Law re­quireth it, would be due to him of debt, and (with Reverence be it spoken) God would be unjust, if he should keep it from him. But now though a man (upon supposition) did perfectly keep the Law, or had perfectly kept it, and as Exactly as the Law requireth, yet he would not thereby merit Eternal glory and life everlasting in heaven; that would not, for all this, be due to him of debt, so that (abstracting from the gratious promise of God, if God should have made any such promise.) God would be unjust, if he did not give it him. And this I think all Protestant Divines will grant and maintaine, who di­spute against the merit of the Creature. But yet if a man did perfectly keep the Law, and as Exactly as the Law requireth (as suppose Adam would have done if he had continu­ed in his innocency) justification would be due to him of debt, so that (with reverence be it spoken) God would be unjust if he, when he were accused as a sinner before him, should not justifie him, that is, if he should not acquit him of sin, but condemn him as a sinner.

Of Grace] i. e. Of favour, or through the favour, to wit, the favour of God.

Ver. 6. And if by Grace] i. e. And if they are elected to Justification by fa­vour.

Then it is no more of works] i. e. Then truly it is not of works, that they are justifi­ed; or, then are they not justified by works.

The Greek rendred here no more, is, [...] where [...] signifies truly not, where the word [...] doth often times elegantly a­bound.

And by works are to be understood works exactly done according as the Law requireth, without the least breach thereof, for so doth the Apostle call works every where almost in this Epistle, which works so done, create right to a debt.

Otherwise Grace is no more Grace] That is, Otherwise, if it were by Grace, and yet of works too that they were justified it would follow, that Grace were not Grace, but Grace falsly so called: For Grace and debt, are op­posite one to the other, and can never stand together.

But if it be of works] To wit, that they are justified.

Then is it no more of grace] i. e. Then is it not of Grace that they are Justified, or then are they not elected to Justification by Grace.

Otherwise work is no more work] By work understand here the work of the Law, exactly performed according to the Law, which work meriteth Justification of due, and creates a right thereunto, so that men would be inju­red (if any such were) who should not be justified, for this there work.

Otherwise work is no more work] q. d. Otherwise if it were by works, and yet of grace too, it would follow, that work (which essentially includeth merit) would not be truly work, but falsly so called.

What the Apostle hath said here con­cerning works, he said to convince the Jew of his errour who sought Justification by works.

Ver. 7. What then] i. e. What shall we say then, or what shall we gather out of what I have said?

Israel hath not obtained that which he seeketh for] i. e. The Jews, for the greatest part of them, have not obtained Righ­teousness or Justification which they seek after.

By Israel are here meant the Jews which were the Children of Israel, that is, of Ja­cob. And yet not all the Jews, but the greatest part of them only, by a Synech­doche.

And by that which they seek after, is meant [Page 218] Righteousness, or Justification, as appeareth, Chap. 9.31. & Chap. 10.3.

But the Election hath obtained it] i. e. But the Remnant or those few which God hath elected to Justification, or intended or decreed to Elect (which are the faithful, or such as are of faith) they have obtained what they sought for.

The Election is put here by an Hebraism for the Elected, or those whom God in­tended or decreed to Elect, that is, for the Remnant according to the Election of Grace, as he called them, Ver. 5. And the imme­diate object of this Election, is Justifica­tion.

And the rest were blinded] i. e. And the other, which were not Elected, or whom God intended or decreed not to elect (which were they which would not believe the Gospel, but were rather contentious against it) were blinded.

Were blinded] Supple, so that they could not or cannot see the clear light of the Go­spel, much less believe it.

This useth to be the punishment of those which will not believe the Gospel when it is preached to them, to wit, spiritual blindness. See Matth. 13. ver. 13, 14, 15, &c. And this (being a punishment following unbelief) is in some wise opposite to Justification, which Justification consisteth in the pardon or remssion of his sins which believeth, and so is a gratious r [...]ward or consequent of faith: when as this is, a Punishment of unbelief go­ing before.

Ver. 8 According as it is written] Viz. Isaiah. 29.10.

God hath given them the spirit of slumber] Supple, by reason of which they are in a Spiritual kind of Slumber and Sleep, by which their Senses are so tied up as that they cannot see and perceive, that is, that they cannot understand and believe what is preached to them.

It is usual in the Scriptures to express the inward operations of the Reasonable soul, by the outward operation of the sensitive soul: So to see and perceive, are put for to know and understand, Matt. 13. v. 14. yea for to be­lieve as will appear by, Acts 28. v. 24. And because Sleep or Slumber ties up the out­ward senses, so that they cannot do their of­fice, therefore by a Metaphor is Slumber or the Spirit of Slumber put here for such a condition of estate, in which whosoever is, he cannot understand and believe those things which are preached to him, so long as he is in that Estate.

Note, that these words are in the first and Historical sence spoken of such Jews and men of Hierusalem as would not believe the destruction of the Army of the Assyrians which besieged Hierusalem, in the days of Hezekiah; and the delivery of Hierusalem from that siege, though it were preached to them by the Servants of the Lord, his Pro­phets: But in the second and Mystical sence, they are spoken of such Jews, as in the days of our Saviour and his Apostles, would not believe the Gospel when it was preached to them, which contained the good news of mans Redemption from sin, and of the de­struction of sin by Christ.

Where note that the delivery of the Jews from the Assyrians, was a type of the delivery of the faithful from their sins.

Eyes that they should not see, and Ears that they should not hear] i. e. Eyes so affected as that they should not see with them: And ears so affected as that they should not hear with them.

The eyes and the ears when they are pro­perly taken, are spoken of the eyes and ears of the body, but here they are Metaphori­cally to be understood, of the mind or under­standing of the Reasonable soul.

These words are taken for their sence (for the Apostle doth not always tie himself to the Letter in his citations) out of Isaiah 6.9. And they are there spoken of the Jews of his, to wit Isaiahs time, in the first and Historical sence; but in the second and Mystical sence, they are taken of the un­believing Jews in our Saviour and his Apo­stles time, which were typified by those for­mer. — See what we said immediately before on these words, God hath given unto them the spirit of slumber.

unto this day] Some refer these words to the latter part of the seventh verse q. d. And the rest were blinded even unto this day. And the Intervening words, they read with a Pa­renthesis.

But some again refer them to the words immediately going before, but say that the Apostle takes this testimony, not out of Isai­ah, but out of Deut. 29.4. Where Moses saith to Israel, The Lord hath not given you an heart to perceive, and eyes to see, and ears to hear unto this day.

Ver. 9. And David saith] To wit, of them that believed not, or were not of the Election, Psal. 69 ver. 22.23.

Let their table be made a snare, and a trap, [Page 219] and a stumbling block, &c.] The Table is put here Metonymically. And therefore may be taken by a Metonymy, either for the meat or dishes set upon the Table for food; or else for talk used at the table, such as we usually call table-talk; in this place, where the Apostle useth the words of the Prophet David in the Second or Mysticall sence I conceive; that the word Table is most fitly taken for the talke; which they use at their table.

It is usual for men to talk of that which seems news to them, and of which they are full, at their Tables, one to another: And so might the Jews (and especially the chief a­mong them, such as were the Scribes, and Priests, and Elders) which were most trou­bled and vexed at the first preaching of the Gospel, talk of the Gospel, yea and talking of it speak against it, and by their talking and speaking against it, whet on another to oppose it, and so become every day more blinded toward it than other, and every day more obdurate against it, than other.

The words, which are here taken out of the Prophet David, Psal. 69.12. The Pro­phet speaks of his own enemies in the first and literal sence: But in the Second and Mysti­call sence (in which the Apostle here useth them) of such as believed not, and so were enemies to Christ.

Where note, that as David was a type of Christ; So were the Enemies of David a type of the Enemies of Christ, such as are all they, which believe not the Gospel preached to them: And oftentimes that which is spo­ken of the Enimies of David in the first, and literal sence is spoken of the Enemies of Christ (such as are unbeleevers) in the se­cond and mystical sence.

If we consider these words as uttered by the Prophet David in the Psalms against his Enemies, they may be taken, as spoken by way of Imprecation: But if we take them, as spoken of the Enemies of Christ, they must be taken prophetically, for the Hebrews (whom Paul imitates, even while he writes or speaks in another language) do often put an Imperative mood, for the Future tense q. d, Their Table shall be made a snare, and a trap, and a stumbling block, and a recom­pence unto them,

A snare, and a trap, and a stumbling block] i. e. A snare, and a trape, to catch them, and hold them in blindness, and unbelief: and a stumbling block, at which they may stum­ble into unbelief and blindness.

These words contain three metaphors (but signifie one and the same thing) The first Metaphor is taken from Birds, the second from Beasts, and the third from blocks, or stones in our way, at which men stumble or fall, and so take hurt.

And a recompence unto them] i. e. And an occasion of blindness, which may re­compense them for their unbelief. Metony­mia.

Ver. 10. Let their eyes be darkned] By their eyes understand here; by a Metaphor, their mind or understanding, which is as the eye of the Soul.

And bow down their back alway] To wit, that they may not look up, and behold, the object, which is set before them.

By this is understood also Metaphorically (by translating the Phrase from the body to the Soul) an inability and indisposition to believe.

He that stoopeth down, or hath his back bowed down, by some force or weight lying upon it, cannot look up and behold an object which is set before him: Wherefore by a Metonymy, to stoope down, or to have the back bowed down may signifie not to be able to see or behold a thing, and by a further Meto­nymy, not to understand or believe.

Alway] Understand this not of the durati­on of time, but of the generality of persons. For though all that believed not were blin­ded, yet did not all die in that their blind­ness, but some did through the mercy of God repent and believe and so were saved.

Ver. 11. I say then have they stumbled, that they should fall?] I ask therefore, whe­ther these Jews which stumbled, have stum­bled so that they should fall without any hope of rising again?

To fall is to be taken here for to fall, so that they should never rise again, and so is this word taken, Revel. 18.2 where it is said Babylon is fallen, is fallen. For simple verbes do sometime signifie a duration also of that which they signifie, so in these words [...] He liveth unto God, Rom 6.10. [...] signifies, he liveth, signifieth he liveth for ever.

The stumbling and falling here is to be meant of unbelief, or blindness, which bringeth hurt and danger, yea extream danger to the unbiliever, as stumbling doth to him which Stumbleth at a stone or stumbling block, while he runs, in his way.

The Apostle prevents an objection here which might arise from what he said out of [Page 220] the Prophet Isaiah and David, just before, and out of the last words of the seventh ver. To wit, And the rest were blinded.

Through their fall] To wit into unbelief and blindness.

He calls that a fall here, which he called a stumbling before.

Salvation is come to the Gentiles] i. e. Remission of Sins is not only preached, but realy come to the Gentiles.

That the fall and unbelief of the Jews was an occasion of Salvation to the Gentiles, we are taught out of the Acts of the Apostles, where the Apostles are said to turn to the Gen­tiles, because the Jews would not believe. See Acts 13. ver. 46.51, &c.

For to provoke them to jealousie] i. e. To make them Jealous of Gods love (as though he would wholly transfer his love from them to others) that so they might be pro­voked to do those things which are accepta­ble to God, and well pleasing to him, that by so doing they might keep, or regain his love to them, and so be sa­ved.

That which is rendred here Jealousie, most render Emulation (and so it is ren­dred, ver. 14.) which is when a man be­holding those gifts and graces which are in another, and finding the want thereof in him­self, is grieved at himself and stirred up to use means to attain to such gifts and graces which he sees in an other.

Ver. 12. Now if the fall of them be the ri­ches of the world, &c.] The Apostle prevents an objection here. For whereas he said, v. 11. That through the fall of the Jews (which be­lieved not) Salvation is come to the Gentiles, to provoke the Jews to jealousie or Emulation, that they may be saved. A Gentile may object and say, If it be so that Salvation is come to us Gentiles, by the fall of the Jews, to provoke the Jews to jealousie or Emulation; Then if the Jews by that provocation come to believe and return into their former favour with God again, it seems that we Gentiles shall be cast off: And therefore it is no good news to us to hear, that through their fall Salvation is come unto the Gentiles to provoke them to jea­sie or Emulation: To this the Apostle an­swers, or this objection the Apostle prevents in this verse, saying, Now if the fall of them be the Riches of the world, and the diminishing of them the riches of the Gentiles: How much more their fulness?

And yet this verse doth not only con­tain a prevention of the objection aforesaid, but contains also an Argument a minori to prove the Salvation of the Jews, or that, that they fell not for that end that they should never rise again; or fell not (the greatest part of them) that all should fall: For saith the Apostle, If the Jews by their unbelief gave an occasion to so great a multi­tude of the Gentiles to be converted and brought to the faith of Christ: Much more credible is it that the Jews, if they would all receive the faith, would be the cause that yet more Gentiles would believe: For this is Causa per se, the other only per accidens. But (to go on) Now if so be that God did for the benefit of the world, that is, of the Gentiles suffer the Jews to fall into unbelief; much more will he be willing for his part, to make up that fall, and receive the Jews a­gain, for the benefit of the same world, or the same Gentiles

If the fall of them] i. e. If the fall of the Jews; the greatest part of them into unbelief.

He calls that a fall here, which he called a stumbling, ver. 11.

Be the Riches of the world] i. e. Be the cause, or occasion rather, of so many spiritual Riches, as are come to the world, that is, to the Gentiles.

Note, first that Per metonymiam Effecti, Riches are to be taken here, for the cause or occasion of Riches.

Secondly, Note, that by Riches, are meant Spiritual Riches, as Faith, (according to that which is written, Hath not God chosen the poor of this world Rich in Faith? James 2.5.) Justification, &c.

Thirdly, Note, that by the world is meant here Per Synechdochen Generis, the men which are in the world, yea, the Gentiles in contra distinction to the Jews, by a farther Synochdoche.

The diminishing of them] i. e. The dimi­nishing of the Jews, who are said here to be diminished in that their number was much abated by the unbelief of the greatest part of them, who would not receive the Gospel and therefore were rejected of God and put out of the number of those his people, which were true Jews indeed. That is, which were Jews inwardly as the Apostle speaks, Chap. 2.29.

The word rendred here Diminishing is in the Greek [...] which may be taken for the part of the Jews which are cast off or re­jected or as it were rent away from the main body of the Jews, For as [...] (to which this word is opposed in this place) is taken, [Page 221] Matth. 9.16. For the piece that being put into the Garment which is torn, maketh the Garment which was before torn, whole again: so may [...] be taken for a piece which is rent out of a garment, whereby the Garment which was whole before is now torn and lessen­ed; And from thence be taken by a Meta­phor transferred to this place, To signifie the part of the Jews which fell.

The Riches of the Gentiles] That is, the same with that, viz. The Riches of the world: And this whole sentence is but a repetition of that which went immediately before.

How much more their fullness] i. e. How much more the fulness of the Jews; or their being made full.

By the fullness of the Jews is meant, the Jews themselves, or the multitude of the Jews when their number is made up and compleated or filled by those which were put out of it, by reason of their unbelief, which would be if they should repent and believe.

Or it may be that the fullness of the Jews is taken here, for the fallen Jews which, if they would repent, and believe would make up that breach or rent in the body of the Jews, which was made by their rejection for their unbelief. For the word in the Greek is [...], of which, I spoke a little before in this verse.

Ver. 13. For I speak to you Gentiles] i. e. For I say to you Gentiles, or I will tell you Gentiles, as a man would tell his friend

Or, I speak to you Gentiles, That is, I appeal to you Gentiles.

The Apostle writes in this his Epistle both to Jews and Gentiles which were at Rome: But he directs this his speech here by an Apostraphe to the Gentiles only, as most concerning them to take notice of it.

Note, that this dependes immediately upon the eleventh verse, but especially upon the first part thereof (the twelfth being brought in, as it were by a parenthesis) and it is a proof of what the Apostle said there, a proof fetcht from the Apostles own practise.

In as much as I am the Apostle of the Gen­tiles, I magnifie mine office] q. d. I am an Apostle of the Gentiles, and I magnifie mine office, and make it Glorious, in as much as I am their Apostle.

Then doth the Apostle magnifie his office as he is an Apostle of the Gentiles, or make it glorious, when he useth all diligence in preaching the Gospel to the Gentiles, and endeavours thereby to bring many Gentiles to the faith of Christ.

This Phrase is somewhat like to that of the Latines, Spartam quam quis (que) nactus est, hanc exornet; Let every one adorn or make that task, Glorious or beautifull, which he hath got. And then doth he make it glorious or beautiful and adorn it, when he useth all diligence about it.

The Apostle both here and elsewhere call­eth Himself, The Apostle of the Gentiles, Be­cause the charge which was injoyned him was chiefly about the Salvation of the Gen­tiles. Gal. 2.7. yet we must not think but that he was sent to the Jews, to preach to them also; For He is a chosen Vessel to me, saith the Lord, to bear my name before the Gentiles, and Kings and Children of Is­rael, Acts 9.15.

Ver. 14. If by any means I may provoke to emulation them which are my flesh] i. e. That (if I can by any means) I may pro­voke to emulation them which are my kins­men according to the flesh▪ Ellipsis.

He would provoke the Jews (whom he calls his flesh) to an emulation of the Gentiles by bringing the Gentiles to the faith by his preaching, and so making them accepted of God in such a manner, as that the Jews, see­ing this happy condition of the Gentiles, might be grieved to see themselves inferior to the Gentiles in happiness, and might strive to be as happy as they.

To Emulation] Emulation is a grief, of mind whereby we grieve for the good of an­other, not because that good is in him, but be­cause that, good, which we see in him, is not in us.

Envy is a grief of mind, for the good of another, as well as Emulation: But here is the difference; Envy is joyned with a desire and endeavour to diminish that good which is in an other, upon a perswasion that our excellency is thereby obscured: But Emu­lation is not joyned with a desire to diminish his good, but with a desire to make our selves as good as he.

Them which are my flesh] i. e. Them which are my Kins-men according to the flesh, as he speaks, Chap. 9.3.

They are said to be the same flesh who are made, or who spring from the same flesh by a Metonymie.

He means the Jews here, which were all of the same flesh, with him, to [Page 222] wit, The flesh of Abraham, Isaac, and Ja­cob.

And might save some of them] i. e. And might bring some of them at least to Salvation by the Gospel, which I preach, which is the power of God unto Salvation, Cap 1.16.

Ver. 15. For if the casting away of them be the reconciling of the world] i. e For if the casting away of the Jews, be an occasion of the reconciling of the Gentiles unto God.

The casting away of them] i. e The rejecting of the Jews for their unbe­lief.

Be the reconciling of the w [...]rl [...]] i. e. Be an occasion of the reconciling the world to God. Metonymia.

Of the world] i. e. Of the Gentiles, See ver 12.

What shall t [...]e receiving of them] Supple, To the savour of God.

Be] Supple, To the world, or to the Gentiles.

But life from the dead] i. e. But yet a further cause of a spiritual life to righteous­ness from death in sin, or from among those which are dead in sins.

His meaning is, that by this means, more Gentiles would be brought to the faith then now are brought.

By Life is here meant a Spiritual life led by the Faith of God, per Synechdochen generis And that is put again, for the cause of such a life per Mytonymiam effecti.

And by the dead are meant such as are dead in sins.

And this life so taken, is to be understood here, as a life coming to the Gentiles, by the receiving of the Jews to favour. For this verse is the very same for sence with the Twelfth verse: And prevents the like objecti­on as that doth, and yields the like argument or proof to shew, that the Jews stumbled not that they should fall, as that also doth; wherefore between this and the former verse, we may understand these or the like words Neither need ye fear that if the Jews should be brought to salvation ye Gentiles would be cast off again, q. d. Neither need ye fear, that if the Jews should be brought to Salvation, the Gentiles will be cast off again, for if the casting away of them be the reconci­ling of the world, &c.

Ver. 16. For if the first fruit be holy the lump is also holy] q. d. For seeing that the Patriarchs Abraham, Isaac, and Jacob, which were as it were the first fruits, and the Root of the people or Nation of the Jews were holy; the people or Nation of the Jews, which spring of them, shall also be esteemed holy.

This is to be referred to the first part of the first verse, viz. I say then hath God cast away his people? God forbid. Or (which some account the same) to the first part of the eleventh verse, viz. I say then have they stumbled that they shovld fall? God forbid. And it may [...]ave its immediate reference to the fourteenth verse also, As if the Apo­stle would also shew by this, that what he [...]here said of magnifying his office, as he was the Apostle of the Gentiles, for this end, that he might provoke the Jews to emulation, and save some of them; was not a groundless conceit, as though there was no hope of bringing the Jewes to Salvation; But that what he did in this, he did upon good ground, being that the whole people of the Jews, were holy as their fore-fathers Abraham, Isaac, and Ja­cob were holy, and therefore might in all pro­babilities be saved.

Such is the Apostles skill and artifice, that while he brings a proof to prove a thing, which is further off; he will by the same proof often prove the thing that went im­mediately before, also.

The Apostle Supposeth here that the Pa­triarchs or forefathers of the Jews, viz Abra­ham, Isaac, and Jacob, &c. were holy and from thence gathereth or concludeth, that if they were holy, the whole people or Nat [...]ion of the J [...]ws where holy also, and this his con­clusion he proveth or illustrateth rather, by two similitudes or comparisons. The first from the first fruits, with which the lump doth agree in nature. The other from the root and the branches of a Tree, which natu­rally follow the condition one of the o­ther.

If the first fruit be holy] By the first fruit is here Metaphorically understood the Patri­archs Abraham, Isaac, and Jacob, &c. which were the fore-fathers of the Jews: and the holiness here spoken of, is not the holi­ness of Regeneration, or the holiness, which consists in the conformity of our actions, with the Law of God, but that holiness, whereby God hath separated the fathers of the Jews, and (by vertue of his promise to them, G [...]n. 17.17.) Their seed also after them, through­out all generations, from the common ranke of men, to be a God to them; So as not ut­terly to forsake them at any time and to leave them without all means of Salvation; [Page 223] which is a blessing peculiar to them above all the Nations of the world. For though God doth afford m [...]ans of Salvation to other peo­ple also, yet this proceeds not from the promise of God to them, or to their An­cestors; as it doth to the J [...]ws; neither have they any thing to the contrary, but that God will and may forsake them utterly, if they should be disobedient to him, as the Jews have been. But yet he w [...]ll never leave the whole nation of the Jews without the mea [...]s of Salvation, neither will he but save them, if [...]hey imbrace the means; fo [...] th [...]ir unbe­lief shall not make the faith of God without effect, Chap. 3.3. See Cap. 15. ver 8, 9.

Note, that Holiness signifieth a Separati­on of some things from others, or some per­sons from others, by way of Emin [...]ncy. And so the J [...]ws and their forefathers may be called holy here, because God had separated them from all other People by a peculiar blessing, the blessing which I have spoken of.

The first fruit] The Apostle a [...] some say al­ludes here to the sheaf of the first fruits, Lev. 23. ver. 9, 10, 14. where the Lord speaks thus to the poeple of Israel. When ye come into the Land which I give unto you, and shall reap the harvest thereof, then shall ye bring a sheaf of the first fruits of y [...]ur Har­vest unto the [...]riest, and he shall wave the sh [...]af before the Lord to be accepted for you: ye shall eat neither bread, nor parched corn, nor green ears, untill the self same day, that ye have brought an offering to your God: It shall be a statute for ever, throughout your generations, in all your dwellings.

Others say, that the Apostle alludes to that Cake, which we read of Numb. 15 v. 17. &c. And the Lord spake unto Moses saying speak unto the Children of Israel, and say un­to them, when ye come into the Land, whether I bring you: then it shall be, that when ye eat the bread of the Land, ye shall offer an heave offering unto the Lord: Ye shall offer up a cake of the first of your dough, for an heave [...]ffering as ye do the heave-off [...]ring of the threshing-floor, so shall ye heave it: Of the first of your dough, ye shall give unto the Lord an heave-offering in your Generations.

But to whichsoever of these two, we say, the Apostle relates, the Sence will be the same.

The lump is also holy] By the Lump is here meant the people of the Jews, which are of the stock of Abraham, and Isaac, and Ja­cob, &c. which are here called a lump, ei­ther in allusion to the harvest or crop of corn which we spake of a little before, out of which the sh af of the sirst fruits was to be taken Levit 29. ver 10. Or else in allusi­on to that Lump, or Mass of dough, out of the first of which, the Cake was to be taken, and heaved, as an heave offering unto the [...]ord, Numb. 15.20. of which also we spoke a little before.

It is enough for our Apostles purpose here, that the first fruit and the lump, be both of one kind, as the Tree and the bran­ches of which he speaks in the next words be both of one na [...]ure: I [...]s not mat [...]rial to ask how the lump to which the Apostle alludes, can be called holy: For the holiness here spoken of, is spoken not of [...]he things to which he alludes, but [...]f the [...]ore fathers of the Jews, and the Jews themselv [...]s, of both whom he speaks u [...]der those allusions.

If the Root be h [...]ly▪ &c.] W [...]th the Root understand the bulk or trunk of the Tree too, by a Synechdoche. And by the root and trunck of the tree understand the same as was undestood by the first fruit, to wit, Abra­ham, Isaac, and Jacob, &c. from whom the Jews sprang, as the branches from the tree.

So are the branches] By the branches un­derstand the J [...]ws, which came of Abraham, Isaac, and Jacob, &c as boughs or branches from the Root and stock of a tree.

Ver. 17. And if some of the branches be broken off] i. e But if some of the branches be broken off. And for But.

The Apostle continues here the Meta­phor of a tree and branches, which he used ver. 16. And this he doth, that he might take an occasion from thence, to repress the con­tempt of the Gentiles, whereby they were ready to contemn or despise the Jews.

If some of the branches be broken off] By the branche [...] he meaneth the Jews, as I said before, and these he saith, are some of them broken off, not because they ceased to be Jews, and to be partakers of that holiness, which he speaks of ver 16. Nor yet be­cause they once stood by the faith of Christ now come and exhibited by the preaching of the Gospel, and afterwards fell, or were broken off by unbelief: But because they were before the preaching of the Gospel true branches or esteemed so to be, in that they were Jews, and were zealous of the Law of Moses, and also believed implicite­ly, at least in Christ to come (for Christ is the end of the Law, for righteousness to [Page 224] every one that believes, Chap. 10.4.) and in­joyed by this, the title of the Church and people of God: But now they are deprived of that title, and broke off from the Church and people of God, as boughs or branches are bro­ken off from their tree, because they would not explicitely believe in Christ now come and receive his Gospel. For after that Christ was come and the Gospel was reveal­ed, God would have none to be accounted in the number of his people, but such as would explicitely believe in Christ, and re­ceive his Gospel.

Where note, that they which according to the form of the Old Testament were the people of God cease to be the people of God ac­cording to the form of the New T [...]stament, if they will not explicitely believe in Christ now come, and receive his Gospel.

Note again, that the Church of God is not many, but one, yea, the same through all ages; though the worship of God hath been divers in the divers ages thereof, for the manner of it. For all true Christians and all the members of Gods Church shall sit down together at the same table with Abra­ham, Isaac and Jacob in the Kingdom of hea­ven, Matth. 8.11.

If some of the branches be broken off] He saith If some of the branches be broken off, as though they were but few, whereas they were indeed the far greatest part of the Jews, which were broken off, or rejected, for their unbelif; But he useth a [...] here, partly to avoid the offence of the Jews, but chiefly to keep down the Gentiles, from ex­alting themselves over the Jews.

And thou being a wild Olive-tree] And thou (O believing Gentile) being a graft or Cion cut off, of the wilde Olive-tree.

The wilde Olive-tree is put here for a graft or Cion of the wilde Olive-tree by a Synech­doche. For whole trees use not to be graffed in, but only grafts and Cions cut off from whole trees.

The Gentiles may be called a wild Olive-tree, and be thereunto resembled in that God did not plant them in his Orchard or Garden and dress and manure and dig about them, as he did about his Olive-tree the Jews; That is, in that he had not heretofore such a peculiar care of them, nor had them in the number of his people as he had the Jews: For he shewed his word unto Jacob his Statutes and his Judgements unto Israel. He dealt not so with any Nation, Psal. 146. vers. 19.20. But suffered all Nations to walk in their own ways, Acts 14.16.

Were graffed in] Supple into the Olive-tree, that is, into the Church of God whereof Abraham, Isaac, and Jacob are chief Mem­bers and called the Root, v. 16.17.

Amongst them] i. e. Amongst these Branches, to wit, which remain still in that Tree.

A Relative is used here without an express Antecedent.

And with them partakest of the fatness ef the Olive-tree] i. e. And by reason of thy being graffed into the Olive-tree art made partakers of the fatness of the Root of the Olive-tree, that is, of the Spiritual promises which were made to Abraham, Isaac and Jacob (the Fore-fathers of all the Jews, and the Root and Stock of that Tree, out of which they, to wit, the Jews sprang.)

The Root and fatness of the Olive-tree] Here is [...], For he saith the Root and fatness: For the fatness of the Root, that fatness which floweth from the Root, and dif­fuseth it self into the Branches of the Olive-tree.

Well doth he say the fatness of the Olive-tree for the vivifical-juyce which is diffused from the root to the branches of the Olive-tree, is properly called the fatness thereof. Hence the Olive-tree saith, should I leave my fatness, &c. Judg. 9.9.

By the fatness of the root of the Olive-tree is here Metaphorically meant; those spiritu­all promises, which God made to Abraham the Father of the faithful, as also to Isaac, and Jacob and their seed, For Abrahams sake, which were many and Rich Pro­mises.

Of the Olive-tree] He makes mention here of the Olive-tree, rather than of any other tree, because the Olive-tree is a beauti­ful tree and a fruitful tree for bearing, See Psal. 52.8.

Note here, that the Cions of wild fruit-trees, use not to be graffed into the stocks of Garden-trees, as the Cions of Crab-trees into the stocks of Pippins, or pearmains or the like: But the Cions of Garden-trees use to be Engraffed into the stocks of wild Fruit-trees, as the Cions of Pippins or pearmains into the stocks of Crab-trees: Yet the Apo­stle contrary to the use and practise of hus­bandry, saith, that the Cions of the wild Olive-tree, are graffed into the Olive-tree. But this the Apostle doth, to set forth the goodness of God to the wild Olive-tree, in that he would do it against the custom of [Page 225] what men observe in Natural trees, for her good: Howsoever it is no absurdity to bor­row a Metaphor or to take a similitude from that which is not naturally done, in that order, as he that useth the Meta­phor is pleased to apply it to his pur­pose.

Ver. 18. Boast not against the branches] To wit, the branches either standing or bro­ken off, because thou art graffed in, into the root, or stock of the Olive-tree from which some of the Branches were bro­ken off.

But if thou boast, &c.] i. e. But if thou boast against the branches that either stand, or are broken off; that thou mayest not boast thus against them, Remember, that thou bearest not the Root, &c.

Thou bearest not the Root but the Root thee] i. e. The fore-fathers of the Jews were not ingraffed into thee or into thy root, and made partakers of any good which thou hadst; but thou wert ingraffed into them (and made one Spiritual body with them) and so wast made partaker of their good, and the gracious promises made to them.

Now therefore if the fore-fathers of the Jews were not engraffed into thee, or into thy root, and so received no benefit from thee; But thou wert engraffed into them, and made partaker of their good and their benefits, thou shouldest not for their sakes, and for the good which thou receivest by them, boast against any of their Children (though they be their children only accord­ing to the flesh) for that is unkindly and un­thankfully done, and is a kind of reproach to them themselves.

Remember here what our Saviour saith John 4.22. Salvation is of the Jews. And, Remember that the spiritual things which the Gentiles received are called the Jews, Rom. 15.27. where it is written, If the Gentiles have been made partakers of their spiritual things, their duty is also to minister to them in carnal things.

Ver. 19. Thou wilt say unto them] To wit, in a kind of boasting and insulting man­ner.

Thou] i. e. Thou Gentile which be­lievest.

Then] That is, because I said the root bears thee; vers. 18. and because I said, If some of the branches be broken off; And thou being a wild Olive-tree wert graffed in among them, vers. 17. Intimating there­by that some of the branches were broken off, and that thou wert graffed in, in their stead.

The branches were broken off] By the branches he meaneth those Jews which would not believe explicitely in Christ now come, and receive his Gospel, which how they were said to be broken off I said, vers. 17.

That I may be graffed in] Supple, And have as good priviledge and Honour by be­ing so ingraffed, as the natural branches had themselves.

Ver. 20. Well] The Apostle grants by this that the Jews were broken off, or re­jected (those, to wit, which fell) that the Gentiles might be graffed in or re­ceived

Because of unbelief] i. e. Because they would not believe explicitely in Christ now come, and receive his Go­spel.

They are broken off] i. e. The unbelie­ving Jews are broken off from their Tree▪ That is, were rejected from being of the Church of God, of which their fore-fathers were, yea, and they themselves were and might still have been, if they had be­lieved.

And thou standest by faith] And thou wert graffed in by reason of thy faith into the Olive-tree, and standest and continuest still therein, by reason of that faith.

Be not high minded] i. e. Be not highly conceited of thy self, or be not proud or puffed up in mind, because of this, viz. that thou standest by faith.

But fear] Supple, least at any time, thou be broken off from that Olive-tree again, by reason of unbelief.

He intimates here that pride or high-mindedness may bring forth infi­delity (See John 5.44.) And that fear of falling may make us stand the fa­ster.

Ver. 21. If God spared not the na­tural branches] Supple, but broke them off from their Olive tree, because of un­belief.

By the Natural branches understand the Jews, but yet those Jews, which would not explicitely believe in Christ now come and receive his Gospel.

The Jews are called the Natural bran­ches of the Olive-tree, because they descend­ed from Abraham, Isaac, and Jacob (which [Page 226] were the Root of that tree) according to the flesh: And were born in the church, and brought up in the knowledge and worship of God, and because the blessing, which was promised to Abraham, Isaac, and Ja­cob, belonged to them also, and was promi­sed to them, if they would believe, as they did: which blessing was not promised to the Gentiles, though God out of his grace, and goodness made those Gentiles, which did be­lieve, partakers thereof.

The Jews by reason of this might expect more from the hands of God, then the Gen­tiles could. Therefore if God spared not the Jews, but broke them off, and rejected them, because they would not believe: the Gen­tile might justly fear, that God would not spare him, but cut him off again, if he should fall back into unbelief.

Take heed least he also spare not thee] Sup­ple, But that he break thee off again, if thou fallest back into unbelief,

Behold therefore the goodness and severity of God] q. d. That therefore thou mayest not boast thy self against the branches, that is against the Jews, whom God hath rejected behold or consider the goodness and severi­ty of God.

On them which fell] i. e. On them which fell. Supple, at that stumbling block, to wit, Christ, Chap. 9.32. That is on them which believed not in Christ, but were offen­ded at him.

Severity] This severity of God consisted in that, that he would not spare the unbeliev­ing Jews, but presently reject them, and cast them off, from being of his people or his Church, because they would not believe in Christ.

But toward thee] i. e. But towards thee, O Gentile, because thou believest.

Goodness,]

This goodness of God towards the believ­ing Gentile, consisted in that, that God did ingraft him into the Olive-tree▪ that is, that God did take him into the number of his peo­ple, or into his Church by reason of his faith, and made him partaker of the Promises, and blessings thereof, when as he might have reprobated him, and left him still in his sins, to suffer the punishment thereof, with other his Ancestours.

If thou continue in his goodness] i. e. If thou dost that by which thou mayest continue in his goodness, that is, if thou continue in the faith, which is the means of continuing in his goodness.

The Sence of this place is this, q. d. In which goodness of his thou shalt continue, if thou dost continue in the faith.

Goodness in this place is to be taken, for faith per Metonymiam Effecti. For it is to be taken for that, for which God shewed the Gentile that goodness whereby he ingraffed him into the Olive-tree, that is, whereby he took him into the number of his people, or into his Church: and that was faith.

Goodness therefore is taken here for faith, per Metonymiam effecti. It may be also taken for faith Per Metonymiam causae because faith is the effect of the goodness and mercy of God. For God gives those which believe, not on­ly to be of the number of his people, and branches of the Olive-tree, but to believe al­so.

Otherwise] Supple, If thou continu [...]st not in his goodness. That is, if thou believest not, but fallest back into unbelief,

Thou shalt be cut off] i. e. Thou shalt be cut off again from the Olive-tree. That is, thou shalt be put out of the number of Gods people again, by whose goodness and favour thou wert graffed in among them, and made a member of the Church.

Ver. 23. And they also] i. e. And the Branches, which are cut off also. That is, and the unbelieving Jews also.

Shall be graffed in] Supple, again into their Olive-tree: That is shall be received a­gain into the number of Gods people, and made members again of his Church.

For God is able to graffe them in again] Supple into their Olive-tree. That is, God is able to take them again into the number of his people, and make them again members of his Church.

When the Apostle saith, for God is able to graffe them in again, he adds this to intimate that nothing doth hinder God from graffing those Jews which were cut off, into their Olive-tree again, but unbelief. q. d. For God is able to graff them in a gain; that therefore they are not graffed in again, it is to be impu­ted wholly to thir unbelief.

Ver. 24. For if thou wert cut out of the Olive-tree, which is wild by nature] He gives a reason here of that, which he said, verse 23. Viz. For God is able to graff them in again.

If thou wert cut out of the Olive-tree, which is wilde by nature] i. e. If thou being a Gentile, wert taken out from among the Gentiles, which were as a wilde Olive-tree, by nature, in that God minded them not hereto­fore, [Page 227] nor gave them his Lawes and his Sta­tuts, as he did to his own people the Jews, but neglected them and suffered them, to walk in their own ways, and to worship Idols, &c.

And were graffed contrary to nature into a good Olive-tree] i. e And wast by the pow­er of God contrary to thy Original being, in­graffed into the people of God, as it were into a good olive-tree, and made one with them, and so a member of the Church of God.

The Apostle continueth his Metaphor of an Olive-tree still.

Contrary to nature.] i. e. Contrary to thy original being, Or contrary to that inclinati­on, which thou hadst by nature, and the E­ducation which thou hadst by thy Pa­rents.

Some interpret Contrary to nature, contra­ry to that which is done in nature. That is, in natural ingraffing of trees or plants. But howsoever the Apostle surely alludes to this, though his meaning be, as I said.

Wherefore note, that in natural ingraffings of trees or plants, the Cions of the good Olive is to be graffed into the wild olive-tree. The wild Olive-tree or Cion thereof, is not to be graffed into the good Olive-tree (as the Cion of the Apple-tree is to be graffed into the Crab-stock not the Cion of the Crab-tree into the Apple-stock) But here the Olive tree, which is wilde by nature, is graffed in­to a good Olive tree.

Note Secondly, that in ingraffing of trees and Plants the Cion that is ingraffed, doth na­turally bring forth its own fruit, that is, the fruit which is naturall to it self, not the fruit, which is natural to the Stock: As the cion of an Apple being graffed into a Crab-stock, brings forth the fruit of the Apple, not of the Crab. But here the cion of the wild Olive, being ingraffed into the good Olive-tree, brings forth the fruit not of a wilde Olive, but of a good.

How much more] i. e. How much more easily, or with how much more ease.

Shall these which are the natural branches] i. e. Shall these which are the Jews.

Why the Jews are called the natural branches, See ver. 21.

Be graffed into their own Olive tree?] That is, betaken again into the number of the people and Church of God, which people, and which Church their forefathers were, and of which they themselves, some of them were also.

This seems agreeable to reason, that the natural branches of a tree, which are bro­ken off should be more easily graffed in a­gain into the Tree, from which they were broken off, and become one with that; Then that the branches of a tree, of another nature should be ingraffed into a different tree, and be one with that. For the effect of art is the easier produced, where nature helps, than where it helps not. Yet all things are alike easie to God.

Ver. 25. For I would not Brethren that ye sh [...]uld be ignorant of this mystery] i. e. For I would have ye know, Brethren, this My­stery.

This Particle, For, is to be referred to those words of the first verse, and I say then hath God cast away his people? God for­bid. To those words of the eleventh verse I say then have they stumbled, that they should fall! God forbid, as another Argu­ment to prove the truth of them.

Of this Mystery] A mystery in generall, is a thing kept secret, and not to be known, but by the revelation of God.

What this mystery is in particular, he de­clares in the words following, viz. That blindness in part is happened to Israel, &c.

Lest ye should be wise in your own conceits] i. e. Lest (as you are puffed up against the Jews for other things) so you should be be puft up against them with a conceit or opinion of your own knowledge also, as though ye knew all the mysteries of God, and needed not to be taught of any.

Then is a man wise in his own conceit, when he thinks his own wit or knowledge sufficient, so that he needs not be taught of any other, when indeed he is very ignorant himself, and this is that which will puff a man up.

That blindness in part hath hapned unto Israel] That is, that Infidelity or unbelief hath hapned to the Jews for a while. So some.

Others thus, that Infidelity or unbelief hath hapned to the Jews in part, that is, to some part of the Jews, but not to All.

Others thus, that a kind of blindness hath hapned to the Jews.

But the middle of these interpretations, I perfer before the Rest.

Blindness] By blindness understand Infi­delity or unbelief by a Metaphor.

In part] Some refer these words to Ly hapned; and understand them of the time in [Page 228] which the Jews should be blinded, q. d. That blindness is hapned for a while to the Jews.

Others refer them to the word Israel, q. d. That blindness is hapned to Israel, that is, to the Jews in part; that is, to some of the Jews.

Others refer them to the word Blindness q. d. Blindness is in some measure hapned to the Jews; And any of these ways may the Apostle speak to mollifie that which would otherwise seem harsh concerning the Jews But (by what I said before) I prefer the middle acception before the other two; as most agreeable to what the Apostle hath hitherto said.

To Israel] By Israel are here meant the Jews which were the Children of Is­rael according to the Flesh Per Metonymiam Causae.

Ʋntil the fulness of the Gentiles be come in] i. e. Until the abundance of all Nations, which the Prophets prophesied of, should ac­cording to their prophesies come into the Church of Christ, and be made members thereof.

By the fullness of the Gentiles is here meant, such a number or multitude of the Gentiles as should fulfil the prophesies which went of them: Wherefore by the fulness of the Gentiles may be meant the full number of the Gentiles, Supple, which the Prophets spoke or prophesied of: Or (as some say) which God would have to be saved in his secret decree, and then extend his goodness to the Jews again

Be come in] Supple, into the Church of Christ.

He useth this word according to the manner of the Scripture, which speaketh of the Congregation of the Church as of a certain place.

Ver. 26. And so all Israel shall be saved] And then all Israel (which shall be then li­ving) shall be saved, to wit, from their sins.

[...] sic, so, is put here for [...] tunc, then as it seemeth also to be put, John 4.6.

All Israel] Some take Israel here for Spiritual Israel which the Apostle calls the Israel of God, Gal. 6.16. That is, for the Elect which consist both of Jews and Gen­tiles. As if the Apostle had said here, that all the number of the Elect shall then be saved: But to speak of Israel in this sence, apper­tains not to the Apostles purpose or scope here, because here he toucheth a Mystery concerning the conversion of the Jews the Sons of Israel according to the flesh: there­fore by Israel, the people of the Jews, are so to be meant here, as they were by Israel in the former verse, which we may call carnal Israel, or Israel descended from Jacob by natural propagation.

All Israel shall be saved] i e. All the Jews which shall then be living, shall be converted, and so saved from their sins.

But note, that the Apostle saith here all the Jews shall be saved, not because none of that people shall remain obstinate in their unbelief at that time; but because the greatest part of them shall be converted and come to the faith (yea, so many, as that all of them may be thought to be sa­ved) as the greatest part of them at this time did disobey the Gospel, and fall away.

As it is written] Viz. Isa. 59.20.

There shall come out of Sion the deliverer] The Hebrew being rendred word for word is, There shall come to Sion the deliver [...]r. The Septuasint render it [...] id est, pro­pter Sion, for Sion or for Sions sake. And some think that it was so cited by S. Paul in this place, though now it be read [...] Out of Sion. And the reason why it is now read [...], and not [...] they con­ceive it to be, because [...] was wont to be written short thus [...], for which the Tran­scribers through negligence and inadver­tency wrought, [...] yet (as some think) S. Paul (because he is wont togather his testimonies from divers places) might take these word [...] Out of Sion not out of Isaiah 59.20. but out of some other place, where it is promised (as it is here) in the Mystical sence, that a Saviour or deliverer shall come out of Sion, as Psal. 14.7. Psal. 53.6. Psal 110.2.

These words, as they lie in the Prophet Isaiah are in their first and low sence spoken of Cyrus (who was a type of Christ) and his delivery of the Jews out of the Babylonish Captivity, and of his turning away ungodli­ness. (That is, the miseries and punishments which befell the Jews for their ungodliness) from them: which was a type of the deliver­ance of those, which were under the power of sin and the Divel, from that their power: But in the second and sublime Sence (which the prophesie respected, as well, as the other) the words are to be understood of [Page 229] the delivery of the Jews from the tyranny and guilt of sin by Christ, and as they lie here, they are to be interpreted (in this sence) after this manner, viz. There shall come out of Sion one that was of the stock of Is­rael according to the Flesh, who is able, and whose office it is to deliver from sins; And he shall deliver the Jews from their sins, and the punishment due to them.

There shall come out of Sion the deliverer] i. e. There shall come out of the tribe of Juda which dwelleth in Sion (an hill in Hierusalem) a deliverer.

This deliverer is Jesus Christ, who was the Son of David (who dwelt in Sion) accord­ing to the flesh.

And he shall turn away ungodliness from Jacob] i. e. And he shall take away from the Jews the children of Jacob, their sins, by pardoning them.

Ver. 27 For this is my covenant unto them] i. e. For this is the promise which I make unto them; Or, this is that which I enter into Covenant with them to do for them, or to them, Supple, saith the Lord; For these words are spoken in the Person of God.

When I shall take away their sins] i. e. I will take away their sins.

Whereas the former words were taken out of Isaiah 59. v. 20.24. these words are not thence taken; but out of Isaiah 27.9. For whereas it is said, (Isaiah 27.9) ac­cording to the Septuagint [...] and this is his blessing, it followeth [...], i. e. when I shall take away his sin: And the Apostle saith here [...]. When I shall take away their sins only chang­ing the Singular into the Plural numbers, yet retaining the sence, for Singular num­bers are often put for Plurals, as they were there Isaiah 27.9

The order of speech required of the Apo­stle, that he should have said [...] I will take away their sins, why therefore doth he say, [...] When I shall take away their sins? Why doth he use the word, When, Here?

Answ. Because he cites this authority out of the Prophet Isaiah 27.9. Where it is written [...], &c. When I shall take away his sin. And it is the Apostles usual manner, when he cites an Authority, to cite it as he finds it, not changing the Syntax, but leaving it to his Reader, to make up the Syntax, in his writing, or to understand his meaning.

This taking away of sins from the Jews prophesied of by the Prophet Isaiah, was not performed at Christs first coming, ei­ther by his own preaching, or by the preach­ing of his Apostles, (For then a Remnant only of the Jews were saved, the rest were blinded.) It remains therefore, that it should be then effected, when the fulness of the Gentiles are come in.

Ver. 28. As concerning the Gospel] i. e. As concerning the Gospel, when we look upon that, and consider how the Jews have disbelieved that, and rejected it, and refused to embrace it.

They are Enemies] i. e. They are hated indeed of God, and held of him as Ene­mies.

The word Enemies is to be taken here in a Passive sence, that is, not for such as shew their enmity towards God▪ but for such as that God shew his enmity towards them, by punish­ing them, &c. For [...], Enemies, are op­posed here to [...], beloved.

For your sakes] That is, so that ye re­ceive benefit thereby, or so as that ye are the better for it.

The Gentiles received this benefit, from that, that the unbelieving Jews were hated of God for their unbelief; that they were received into the number of Gods people, in their stead.

But as touching the Election] i e. But as touching the Election, or, when we consi­der that God hath elected or made choice of them, for them to be his peculiar peo­ple; And for himself to be a God to them.

The fruits which flow from that Election whereby God chose Israel, and so the Jews, to be a peculiar people to himself, may be attributed to their Fathers, that is, to Abra­ham, Isaac and Jacob: for the love which he bear to them, did he chose their seed after them to be a peculiar people to himself, Deut. 4.37. But I cannot see how any thing which follows from that Election by which God hath chosen certain men, yea, Jews immediately to life everlasting, can be at­tributed to the Fathers, that is, to Abraham Isaac and Jacob, or by which he hath elect­ed them immediately to Justification. Wherefore I take Election here, for that Election whereby he chose Israel, and so the Jews, to be a peculiar people to him­self.

The Election here spoken of is not there­fore an Election immediately to life everla­sting, no nor yet immediately to justificati­on (for I cannot see how such an election, or any thing flowing from that, can be said to be, for the fathers sake, or to be attributed to any other, than to Christ Jesus) But this Election is that, whereby God made choice of the seed of Abraham, and Isaac, and Jacob, to be a peculiar people and treasure to himself. And this Election indeed, and the fruit thereof may be said to be for the fathers sake and this indeed the Scripture attribute to the fathers: but not the other.

The word Election is a word, that in it self signifieth only the act of Election: but the person electing, the subject elected, and the object to which he is elected must be gathered from the circumstance of the place, and by the circumstance of the place, the Election here spoken of seems to me, to be that where­by God elected or chose the Jews to be a pecu­liar people to himself, above all the people of the Earth.

They are beloved] They are beloved, and so beloved of God, as that God will not cast them away utterly and leave them all, utter­ly without all means of Salvation, as he doth those which are not his people: He will not utterly leave them and forsake them, so that they should utterly perish.

The Jews are so beloved of God, as that God will not utterly forsake them. For it is written of them I will never leave thee nor forsake thee, Josh 1.5.

This priviledge the Jews have, that though the greatest part of them sin against God, and are contentious against his truth, the Gospel of their Salvation, yet God will not cast them away, and leave them all utterly, without the means of Salvation, a priviledge, which no Nation under heaven hath but themselves: And this priviledge, they have by reason of that Election, whereby God chose them to be a peculiar people to himself, for their fathers sake.

For the Fathers sake] i. e. For the love, which he bear to their Fathers, Abraham, Isaac, and Jacob,

These, to wit, Abraham, Isaac, and Ja­cob, are meant by the Fathers, See Cap. 9. ver. 5

Because the Lord loved their Fathers, there­fore he chose their seed after them, saith Moses Deut. 4.37.

Ver. 29. For the gifts and calling of God are without repentance] i. e. For the graci­ous calling of God, whereby he called the Jews to be a peculiar people to himself, and a people of his love, is without repentance. That is, God will never repent him of the gracious calling of the Jews, whereby he called them to be a peculiar people to him­self, and a people of his love.

These words, The gifts and calling of God in Greek, [...] are put by an hendias for the gratious calling of God.

That which the Apostle saith here, he saith to confirm that, which he said ver. 28. To wit, That the Jews are beloved of God.

There be many things, of which God (to speak after the manner of men) hath repen­ted himself. For it repented the Lord that he had made man, Gen 6.6. And the Lord re­pented that he made Saul King, 1 Sam. 15.35. &c. But that he chose Israel to be his people, he will never repent, that is, he will not so repent, as to cast them all off utterly, because he chose them for their fathers sake, to be a God unto them for ever.

Ver. 30. For as ye in times past have not believed God, &c.] The Apostle brings a new argument to prove that God hath not cast away his people the Jews (as he speaks Ver. 1.) or to prove that those Jews which stumbled, have not stumbled, that they should fall (as he speaks ver 11.) And therefore thither must this causal particle For re­late.

As ye] i. e. As ye Gentiles.

In times past] By times past he meaneth the times before Christs comming in which God suffered all Nations to walk in their own ways, Acts 14.16.

Have not believed God] i. e. Have not beleived God to wit, when God declared to you by his works, that he ought to be wor­shiped, but ye worshiped not him, but ser­ved other Gods.

But have obtained mercy] i. e. But have now believed through the grace and mercy of God, and are brought into the Church of God, and justified from your sins, by rea­son of your belief.

Through their unbelief] i e By reason of the unbelief of the Jews, God calling you to the faith of the Gospel, because the Jews would not believe it.

Ver. 31. Even so have these] i. e. Even so have these, to wit, the Jews for the great­est part of them.

Now not believed] Now for a time, not [Page 231] believed the Gospel, but rejected it.

That through your mercy] i. e. That by reason of the mercy, which ye have ob­tained.

They also may obtain mercy] i e. They al­so may obtain the like mercy.

The Jews which would not believe for a while, but should afterwards believe, shall, when they believe, believe, as it is probable, through the faith of the Gentiles, as being provoked to jealousie or emulation through their saith, and the mercies bestowed upon them by reason thereof, See ver. 11.14.

Ver. 32. For God hath concluded them all in unbelief] Those words would be bet­ter rendred thus, For God hath concluded all in unbelief. Leaving out that demonstrative pronoun them, for which there is no word to countenance it, in the Greek.

For God hath concluded all in unbelief] i. e. For God hath partly heretofore, and partly now concluded all in unbelief, both Jews and Gentiles: Gentiles heretofore, and Jews now.

He confirms here what he said verse 30.31. And yet this may be a new argument to prove what he said in the beginning of the first or in the beginning of the eleventh verse, and be referred thither.

God hath concluded all in unbelief] The word rendred here unbelief is in the greek [...], which signifieth a pertinacy in un­belief, whereby a man is, as it were imper­swasible, or not to be perswaded or induced to believe. And to be concluded, signifies, to be shut up as it were in a prison.

God is said to conclude men in this unbelief and to imprison them, as it were in it (by a Metaphor) because he doth suffer them to be taken and ensnared in it, And suffers diffi­culties to be laid upon them, so that they cannot easily free themselves, and get out of this unbelief, and break as it were the bolts and open the doors, which kept them thus shut up. But he concludes or shuts up none after this manner, but for their sins.

Hath concluded] This word by a Syllep­sis signifies both time past, and present, yea and time continuing and going on to.

All] Supple, Both Jews and Gentiles. Yet not all absolutely, but far the greatest part of all. Hyperbole.

In unbelief] To wit, as in a prison.

That he might have mercy upon all] i. e. That he might bring all to believe, and to the mercies, which he shews them which believe.

When he saith That he might have mercy upon all; it is manifest that by this, he cannot mean every singular man. There is therefore an other Hyperbole in the speech.

Ver. 33. O the depth of the Riches, both of the wosdom and knowledge of God] q. d. O how deep, and remote from humane sense, is the abundance or greatness of the wisdom and knowledge of God!

This Admiration or Exclamation of the Apostle is occasioned especially, by what he said, ver. 30, 31, 32. For what he saith there makes him admire and admiring, to break out into words of Admiration, of the wisdom and knowledge of God to think, that the Gentiles, which in times past believed not, should now believe, through the unbelief of the Jews; and that the Jews, which now be­lieve not, should hereafter be brought to be­lieve, through the faith of the Gentiles (which seem to be contrary means) and that God should in his due times conclude both Jews and Gentiles in unbelief; that he might in his due times bring them both to be­lieve, which no creature could ever have dreamed of, had not God revealed it to them.

O the depth of the Riches] i. e. O how deep lie the Riches of the wisdom and know­ledge of God.

The Riches] i. e. The abundance or great­ness.

The Hebrews call all abundance and greatness, by the name of Riches, as Cap. 2 4. and Cap. 9.23. The Apostle therefore, that he might shew, the Abundance and great­ness of the wisdom and knowledge of God, maketh use of the word Riches here.

O the depth of the riches, &c.] In an heap of Riches, the greater, and the more the Riches are, the more profound and the deep­er is the heap: therefore, say some to shew the abundance of the Riches, and the wisdom, and the knowledge of God, the Apostle useth this word, [...] or depth, here.

But being that it follows, How unsearch­able are his judgements, and his ways past finding out; I conceive, that the Apostle useth this word, [...] or depth, here, to signifie the unsearchableness, and difficul­ty, or impossibility of finding out Gods judge­ments and ways; and the Apostle alludeth here to Gold, and Silver, and other Met­tals, which lie deep in the bowels of the Earth, which the deeper they lie, the more remote they are from the sight, and more difficult [Page 232] to be found or lit upon.

A Philosopher said of Truth (because she was hard to be found) that she lay deep in a pit, It is not unusual therefore to say of things difficult to be found, that they are deep, or lie deep, to wit, in the earth, or the like.

Of the wisdom] To wit, by which God ordereth and disposeth in his judgement, of the things, which he makes, or hath made.

And knowledge of God] i. e. And the know­ledge of God, whereby he knoweth how to effect what he judgeth fit in his wisdom to be done.

As some do put a difference between the wisdom, and knowledge of God here, by reason of these distributive particles, Both and And: So others notwithstanding them, take them both to signifie one and the same thing, by a Synonymia familiar to the He­brews.

How unsearchable are his judgements] By the judgements of God, are here meant the acts and determinations of his understanding, whereby he wisely determins and disposeth of things.

And his ways past finding out!] By ways may be here meant the means, by which God brings to pass, what he hath determined to do: Or by ways may be meant his determinati­ons themselves. For ways in the Scriptures, are oftentimes taken for works and actions in a general, but Metaphorical significa­tion.

Whereas God had a Thousand ways at hand, by which he could in a most excellent manner shew mercy to the sons of men, and that without the fall or previous sin of any one. Yet did it please God to make use of that way, by which he foreknew, that the Gentiles first, and the Jews afterward would fall into unbelief, and continue in unbelief many ages, which no man could have thought of, had not God himself revealed it to him.

Ver. 34. Who hath known the mind of the Lord] i. e. Who hath known the determi­nations of the Lord, what he is minded, that is, what he is determined to do.

Before God had revealed his mind and his determination, what he is determined to do, no man doth or can know, what it is: But yet God doth oftentimes reveal his mind and his determination to his servants, and then they may know it: For 1 Cor. 2.16. It is asked, Who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ. Saith our Apostle there, by way of Answer, or prevention of an objection.

Or who hath been his counsellor?] The The greek word rendred Counsellor is, [...], which signifieth one, who is present and privy to the counsells of another, and sits with him in counsell, as an helper or co­adjutor, the sence therefore is this, q. d Or who sat in counsel with him, and helped him therein, So that he was privy to his counsels and determinations, when he determined, what he would do concerning his creatures, or any of them.

The Kings of the Earth have, such Coun­sellors, as are acquainted alwayes with their Counsels, and are present at their determi­nations, as coadjutors: But God adusits not any one to his counsells, when be sits, as we may say in council, and determins of things, which he will do.

This whole verse is taken out of Isaiah, Cap. 40. ver. 13. according to the Septu­agint. And is spoken of God [...].

Ver. 35. Or who hath first given to him] Or (which is yet more unlikely) who hath given counsel to him, as the sole or prime Author thereof, how he should manage his Affairs.

First] This word First, is spoken here, in relation to the recompense following.

And it shall be recompensed to him again] i. e. That God should be beholding to him, and be bound (in gratitude at least) to recompense him again, for that his coun­sell.

It is an absurd thing to think, that God should be any way bound to his creature: therefore is this added to shew, what an ab­surd consequence would follow upon that antecedent, to wit, that any should give any thing to God: And it is added to perswade that there is no such matter.

Note, that And is put here for That.

This verse is taken out of Job, Job 41. ver. 2. according to the vulgar translation of that place. And that which is generally spoken there, is drawn down to a particular congruous to this place, here.

Ver. 36. For of him and through him, and to him are all things] q. d. No body hath given counsel to God. For of him, and through him, and to him are all things; so that if all things are of God, then is counsel of him too.

Of him, and through him, and to him are [Page 233] all things] i. e. All things are of God, as of the Efficient cause, for he made all things, and through him, as the conserving cause, for he conserveth all things in their being, and to him, as the finall cause, for all things tend to his glory, and were made therefore.

It had been enough here, for the Apostle to say for of him are all things. But the m [...]re to shew, that none had first given to him, he sets out, that God is the prime Efficient cause of all things, and not onely the prime efficient cause of all things, but that he is the conserving cause also, conserving every thing in its being, and not only so, but that he is the final cause too, to which all things tend, and to whose glory they are or­dained.

To whom be glory for ever] i. e. To whom therefore let us for ever ascribe the glory of all things.

Amen] See Cap. 1.25. and Cap. 13. ver. 33.

CHAP. XII.

1 I Bese [...]ch you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.

1. You see, by what I have said, how many mercies God bestoweth upon them, which are justified by faith; I be­seech you therefore brethren by those mercies of God, that ye present your bodies a sacrifice to God; not such a sacrifice as those beasts were, which were slain and sacr ficed in honor of the True God, under the Law, but a Living Sacrifice, holy, and separate from sin, and such as with which God may be well pleased, that is, present unto him your service, guided by reason, which is sanctified, and informed with the will of God.

2. And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, that acceptable and perfect will of God.

2. And that ye may know, what is that good, that accep­table and perfect will of God, which should sancti­fie and inform your reason; be not conformed in your manners to worldly men, who being not acquainted with the things of God, follow the honours, and pleasures, and riches, and other vanities of the world; but be ye transform­ed and become in manners and conversation different and unlike to them, and that not in your externall actions only, but by the renewing of your mind also (which is corrupt:) for as a spunge, which is dipt in vinegar, if before the vinegar be wrung out of it, it be put into wine, it will not admit or drink up any of the wine; so a mind, which is full of the vanities of this world, cannot admit or receive in, any wholesom admo­nitions or vertuous instructions▪ untill it be free from those vanities.

3. For I say, through the grace given unto me, to every man, that is among you, not to think of himself more highly then he ought to think, but to think soberly according as God hath dealt to every man the measure of faith.

3. Wherefore, that I may in part shew you, how you should present your bodies a pleasing sacrifice to God, and that I may shew you in part, what is that good and perfect and acceptable will of his, by which you should regulate your service, I do by vertue of mine Apostle-ship ad­monish, every man among you; not to think himself a greater gifted man than he is, or that he hath more in himself, than he hath; but to think modestly of himself, so that the thoughts of himself do not exceed the measure or bounds of those gifts, which God hath given him, but that every ones thoughts be according to those his gifts.

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

4. For every man is not en­dued with every gift; but as in our natural body, we have many members, and all members have not the same office, but offices several and distinct one from another, as the eye to see, the ear to hear, the feet to walk, &c.

[Page 234] 5. So we being many are one body in Christ, and every one mem­bers one of another.

5. So it is in the mystical body of Christ, for we which are in ourselves many and di­stinct persons one from another, are one body through and under Christ our head; But though we are but one body, yet are we severall and distinct members, and every one members one of another, having severall and di­stinct gifts one from another, and suppeditating and ministring one to another, by the different gifts, which one hath and another hath not.

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

6. Having then gifts differ­ing according to the grace that is given to us, whether it be prophesie, let us exercise our prophesie according to the measure and proportion of that gift, without pride or arrogancy.

7. Or ministery, let us wait on our ministring: or he that teacheth, on teaching.

7. Or a ministery, and an office in the Church of Christ, let us carry ourselves modest­ly in that our ministery and office, not exceeding the bounds thereof, but walking according to the proportion of that gift: and so let him that hath the gift of teaching, do in teaching.

8. Or he that exhorteth, on exhortation: he that giveth, let him do it with simplicity: he that ruleth, with diligence: he that sheweth mercy, with chearfulness.

8. And he that hath the gift of exhortation, let him do the like in his exhorting. He that hath whereof to give, and hath an heart to give, let him do it in simplicity, not aiming at any by ends, but only at the glory of God and relief of his brother: He that hath the rule and government of others committed to him, let him rule and govern those, which are committed to his charge with all diligence. He that sheweth mercy to them, which stand in need of mercy, let him do it with chearfullness, not grudgingly.

9 Let love be without dissimulation: abhor that which is evil, cleave to that which is good.

9. Let love be without dis­simulation, not pretending to love outwardly, when your heart is far from it; But let your heart and outward actings of love go together: And in your love ab­hor that which is evil, and humour not your friend in any vicious course; but cleave to that which is good, and vertuous.

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

10. Yea, be kindly affected one to another with Brother­ly (that is with more than common) love, in honour preferring one another, as better deserving than himself.

11. Not slothful in business: servent in spirit, serving the Lord:

11. Be not slothful in per­forming that which ye have a ready mind to do. And be­fervent in your affections one towards another, so serving the Lord Jesus.

12. Rejoycing in hope, patient in tribulation, continuing instant in prayer:

12. Rejoyce in hope of eter­nal Glory which is reserved for you: Be patient in tri­bulation, whensoever it befalls you; By reason of that hope. Continuing instant in prayer to God, For that also will ease your tribulations.

13. Distributing to the necessity of saints, given to ho­spitality.

13. Distribute to the neces­sity of the Saints, as every one hath need. Entertain in your houses those which are strangers, and use hospitality towards them.

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

14. Bless them and pray for them which persecute you. Bless and pray for all, curse and wish evil to none.

[Page 235] 15. Rejoyce with them that do rejoyce, and weep with them that weep.

15. Rejoyce with them that do rejoyce, and weep with them that weep, looking up­on that which befalls others, no otherwise then if it befell you your selves.

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

16. Be like affectioned one towards another. Think not on high things as riches and honour, and the like, which will puff him up, and make him proud which possesseth them; but casting off such thoughts, condescend to be and to consort, even with the poorest and meanest brother: Be not wise in your own conceits.

17. Recompense to no man evil for evil. Provide things honest in the sight of all men.

17. Recompence to no man evil for the evil which ye have received of him: See that whatsoever ye do be honest, not in the sight of God onely (which seeth the heart, and seeth what is done in secret) but in the sight of man also, that he may not be offended at you, but have an example from you, of well-doing.

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

18. If it be possible (for we must not for peace sake yield to all things.) As much as in you lieth (for some when we speak of peace make themselves ready for war) live peaceably with all men.

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

19. Dearly beloved, if any one hath injured you, avenge not your selves of him; But if you find a desire of revenge coming upon you, fly from it: For it is written, Deut. 32.35. Vengeance is mine (not yours) and I will repay it saith the Lord.

20. Therefore if thine enemy hunger, feed him: if he thirst, give him drink. For in so doing thou shalt heap coals of fire on his head.

20. Therefore I would have you to be so far, from reveng­ing your selves, upon your enemy; as that if he hunger, I would have you feed him: And if he thirst, I would have you give him drink: For by so doing, as Refiners heap Coals of fire upon the metals which they would refine, so to purge them the better, and more speedily from their dross; So shalt thou heap benefits upon his head; which will be as the Refiners coals, to purge him of his enmity, and rankor towards thee.

21. Be not overcome of evil, but overcome evil with good.

21. Be not overcome of e­vil, so as by reason of any evil which is done to thee, to think and meditate upon revenge: But overcome evil with good, so maist thou move him which injured thee, and was thine enemy, to cease his injury, and to carry himself friendly towards thee, being provoked there­unto by thy courtesies towards him.

CHAP. XII.

Ver. 1. I beseech you therefore brethren] The Apostle having delivered in the former part of this Epistle the Doctrine of Faith: cometh here to give precepts of manners; And to connect or knit this to his former Sub­ject, He infers this as a duty arising from that; For when that his Doctrine of faith hath set out and shewen many mercies of God to us; He beseecheth the Romans here, in consideration of those mercies, to shew themselves thankful to God, by an holy li­ving and conversation of life.

I beseech you therefore, &c.] q. d. Being therefore you have received many mercies from God, (as I have shewed you in the for­mer part of my Epistle) I beseech you, Bre­thren, by those mercies, &c.

Brethren] He calleth the Romans Bre­thren, because they were Christians, as he was, And Christians because they have the [Page 236] same God for their Father, and the same Church for their Mother, are called Brethren.

By the mercies of God] i. e. By the mercies which God hath shewed you.

The Apostle beginneth this part of his Epistle, with a vehement obsecration and an earnest obtestation whereby he beseecheth the Romans by those mercies which he had men­tioned and commended to them, in the for­mer part of his Epistle, and which they had received, that they would present their bodies a living sacrifice, &c.

By the mercies of God] This is a vehement obtestation, which is a most effectuall kind of reasoning, or manner of perswa­ding.

Like unto this is that most earnest and pas­sionate prayer in the Letany of our Church, viz. By thine Agony and bloody sweat by thy Cross and Passion, &c Good Lord deliver us: which manner of praying, Some have pro­phanely called swearing, but you see, that the Apostle useth this same manner of speaking, and he may be a president for it, without exception.

That you present your bodies a living sa­crifice] i. e. That ye offer your selves as a living Sacrifice to God.

Your Bodies] i e. Your selves.

By the Body is here meant, not the Body only, but the body and soul too; that is, the whole man, by a Synechdoche.

But he seemeth to say your bodies rather than your selves, in some allusion to the Jewish Sacrifices, where the bodies of the beasts which were offered for a burnt-offer­ing, were consumed or burnt on the Altar, to the glory of God.

A living sacrifice] i. e. As a living Holo­caust or Burnt-offering, as I may so speak.

The Apostle in this alludes to the Sacri­fices of the Jews, and among them to the Holocaust, or whole burnt-offering; where the Beast or Carcase of the beast, which was offered or sacrificed, was wholly burnt or consumed with fire to the glory of God. And this he doth to signifie that we should offer to God, our whole selves and all our a­ctions.

Yet he saith a living sacrifice in opposi­tion to that, That those Sacrifices which the Jews offered were slain; But this is not re­quired of us, that we should slay our selves, or be slain, by being made a Sacrifice here.

Then we offer our bodies, that is, our selves a living Sacrifice to God, when we direct all our actions, and do all which we do, to his glory; according to the exposition which the Apostle gives of his meaning, in the last words of this verse.

Holy] i e. An holy Sacrifice. That is, a sacrifice pure and separate from all unclean­ness; Yea, a sacrifice sanctified by the holy Ghost, as our Apostle speaks, Chap. 15. ver. 16.

The sacrifices of the Old Law were called holy, and were so accounted. But if they were called and accounted holy, Surely the bodies of Christians may be called and ac­counted holy, much more, being that they are purified from sin by the blood of Christ, 1 John 1.7. and sanctified by the holy Ghost, Rom. 15 16.

There is an allusion therefore here to the sacrifices of the Law, and their holiness, when he bids us, offer our bodies an Holy Sa­crifice.

Acceptable unto God] i e. Such as is well-pleasing unto God, who because he is pure, delighteth and is well-pleased with that only which is pure.

The Burnt sacrifice was said to be an offering of a sweet savour unto the Lord, Levit. 1.9. In allusion to this, would the Apostle have our sacrifice acceptable and well pleasing to God. And indeed if such sa­crifices were as a sweet savour unto God ac­ceptable and well pleasing to him, much more may the bodies and actions of Christi­ans be acceptable to him, See 2 Cor. 2 15. & Phil. 4.18

Which is your reasonable service] He inter­preteth here what he meant by their bodies. He meaneth by that themselves, that is, their reasonable service. By a Synechdochical Me­tonymie

Your reasonable service] By the reason­able service here spoken of, is meant the service of the spirit or of the soul which is a reasonable soul, that is, q. d. your spiritual service or the service of your spiritual souls. Or by the reasonable service is meant the service of the whole man, as it is reasonable, or guided by the reasonable soul directed by Gods word.

He opposeth here this reasonable service, or service of the spirit, to that bodily service which was used under the old Law, and which consisted (for the most part) in slay­ing and sacrificing beasts and birds, &c. or rather he opposeth it to the beasts and birds [Page 237] themselves, which were sacrificed, which were but brute and unreasonable crea­tures.

Ver. 2. And be not conformed to this world] q. d. And for this end or for this cause, be not conformed to this world.

Be not conformed to this world] i. e. Be not conformed or be not like to the men, which love the pleasures and pro­fits and other vanities of this world, all which ye have renounced in your Ba­ptism.

To this world] By the world is here meant by a Metonymie the men which live in the world, and then by a Synechdoche not any men which live in the world, but such as are given to the pleasures, and profits, and other vanities of the world.

But be ye transformed] i. e. But be ye transformed and become like to those which are of another, yea a more heavenly carri­age, and conversation.

By the renewing of your mind] This he saith because their mind was corrupt, And from thence this transformation must be­gin.

That ye may prove what is that good and acceptable will of God] i. e. That ye may know, and approve of that good and ac­ceptable will of God, by which ye are to regulate and square your Reasonable ser­vice.

That ye may prove] i. e. That ye may know, and approve or like of, for so may the word [...] (which is the word in the Greek) signifie. By a Metaphor from Gold­smiths which try Gold, by their touch-stone, and upon trial, know it to be true Gold, and approve of it, for such.

What is that good, that acceptable and per­fect will of God] i. e. What is that will of God (by which we should guide our Rea­sonable service) which is a good will, a perfect will, and a will acceptable or pleasing to God and all good men.

This will of God is no other, then the pre­cepts, commands, or Law of God which if we follow, will make our sacrifice, that is our service, holy and acceptable to him and per­fect.

We can neither know, nor approve or like of this will of God (which should be the square and rule of our reasonable service) with any good effect, if we are not changed from the fashion of this world into a more Heavenly fashion. [...] saith, Andronicus Rhodius even of moral Vertues in his Para­phrase, in Arist. Ethic. lib. prim cap. 12. It is impossible for him to come to the know­ledge of what is said, or treated of vertue, which is not accustomed to good actions. And [...], saith Hierocles in Carm. Py­thagor.

It behoveth us to order the unreasonable­ness which is in us, and the sloth, and then to betake our selves to the knowledge of more Divine matters. For as it is impossi­ble for a sore, blear and foul eye to behold those things which are very light and splen­dide: So it is for a soul not possessed with vertue or goodness to behold the beauty of truth.

As a Spunge which is dipped in vineger, if before the vineger be wrung out of it, It is put into wine, It will not admit or drink up any of the wine: So a mind which is full of the vanities of this world, cannot admit or receive in, any wholsome admonition, or vertuous instructions, until it be free from those vanities, saith, Ephraim Syrus Ser. De abstinenda ab omni consuetudine pernitiosa.

What is that good that acceptable and per­fect will of God] We must know what is the good, acceptable and perfect will of God, that the sacrifice which the Apostle exhorts to, may be good, acceptable and perfect; For that is the Rule and square to which it must be conformed.

Christians are spiritual Levites or spiri­tual Priests. Now as the Priests of the Law were to judge of the sacrifices of the Law, whether they were fit to be offered or no by such rules as are given, Levit. 22.17, &c. So would the Apostle have us to judge of our sacrifices.—here, by the rule which is here given, that is, By the good, acceptable and perfect will of God Whether they are good, acceptable and perfect as they should be.

The Apostle when he would have them know, what is that good, that acceptable, and perfect will of God; that they may know thereby what will be an acceptable sacrifice; and that by regulating their service thereby, [Page 338] they might make their sacrifice good, accept­able, and perfect: He seemeth to allude to those attributes or qualities; which were required in the sacrifices of the old Law; for they were called good, Levit. 27.10. And ac­ceptable, and perfect, Levit. 22.21. Exod. 12 5.

Ver. 3. For I say through the grace gi­ven unto me, to every man that is among you] Wherefore, I say, by vertue of my Apostle­ship, to every one of you, &c.

The Apostle begins here to shew them by particulars, how they should present their bodies a living sacrifice holy, and ac­ceptable unto God, and what is that reaso­nable service which he spoke of: and in so doing, he sheweth them more particularly, what is the good, and acceptable, and perfect will of God, wh ch he mentioned in the for­mer verse.

For] For is put here for Wherefore, as Cap 8 ver. 38.

I say] He might say I command you and give you in charge; but he had rather say, I say, than I command you and give you in charge, because it would be better taken by the Romans, to speak in this humble, than in that imperious or commanding manner.

Through the grace given unto me] i. e By vertue of mne Apostle-ship, or by the authority of the office, which it pleased God to put me in.

By the grace given to him, he meaneth the Apostle-ship, which was an office given to him of Gods free grace and favour. See Cap. 15. ver, 15, 16.

The Apostle makes mention of his office here, intimating thereby, that he was ne­cessitated by his office, to do as he doth; lest the Romans should think it arrogancy in him, thus to speak, and thus to write to them.

To every man that is among you] i. e. To every man, which is among you Ro­mans, whether he be Jew or Gentile.

Not to think of himself more highly, then he ought to think] i. e. not to think himself a greater gifted man than he is, or not to think, that he hath more in him, than he hath.

But to think soberly] i. e. But to think modestly of himself, so that the thoughts of himself, exceed not the measure or bounds of those gifts, which God hath given him.

What it is for a man to think soberly of himself, the Apostle sheweth in the next words, it is to think of himself according to the measure of the gifts, which God hath gi­ven him.

According as God hath dealt to every one the measure of Faith] i. e. According to the measure of those gifts, which God hath dealt to every one.

It is not meet for him, which is a meer Grammarian, to take upon him to judge of controversies of Religion; Nor was it meet for him, which was but a Levite, to arro­gate to himselfe that which did appertain to the office of a Priest, nor for him which was but an ordinary Priest, to med­dle with that which was proper to the high Priest; yet no less unseemly do they car­ry themselves, which exceed in their do­ings, the measure of faith, which God hath given them.

According to the measure of faith] By Faith is meant that faith by which we are Christians; but yet it is put here by a Meto­nymy, for those gifts, which God gave to certain men by reason of that Faith. For God gave several gifts to several men which embraced the faith of Christ, for the edify­ing and building up of that body of Christ, which is the Church.

Or Faith may be taken here, first for trust, then by a Metonymy, for those gifts which are committed (as a talent) to a mans trust, for him to imploy faithfully, accor­ding to his Masters will.

As for Christ Jesus, which is the head of this body the Spirit was not given to him by measure John 3.34 But to all and every of other the members of this body, the Spi­rit is given by measure: for God bestoweth not all gifts upon one, but to every one a part only of his gifts, and that a greater or less part as it seemeth good to him, and this the Apostle teacheth and setteth forth in the following verses, by the similitude or allego­ry of a natural body

Ver. 4. For as we have many members in one body, &c.] q. d. I said the measure of Faith, for as in the Natural body, we have many members in one body, and all mem­bers have not the same office: So in the mysticall body of Christ, we being many are one body in Christ, and every one members one of another, and therefore we have on­ly a certain measure of gifts every one of us, none hath all.

He giveth a reason, why he said, to eve­ry man the measure of faith: By which he meaneth onely a measure or certain porti­on, not a deal or quantity without mea­sure.

As we have many members in one body] [Page 239] i. e. As we in these natural bodies of ours, have many members in one body, as Eyes, Ears, Hands, Feet, &c.

And all members have not the same office] i. e. And all these members have not the same, but divers and different offices; as the Eyes to see, the Ears to hear, the Hands to handle, the Feet to walk, so that one member does not all duties, nor hath all faculties, and all instruments conducing to all du­ties.

Ver. 5. So we being many] i. e. So we Christians, being many individual Per­sons.

Are one body in Christ] i. e. Are one My­sticall body under Christ our head, or make up one Mystical body, under Christ our head.

In is put here for Ʋnder, as Chap. 7.6.

And every one members one of another] i. e. And every one of us (being none of us is a compleat body body by himself) is but a member only of others (as I of thee, and thou of me) and therefore none of us all, hath all the gifts of an whole body given to himself; but every one hath different and Several gifts, whereby he ministreth, that to another, which that other hath not; and that other doth the like to him.

A member of a body may be said, to be a member, not only in relation of the whole body, but also in relation to any or all the particular members of that body, as being a fellow-member with it, or them: And there­fore the Apostle saith. And every one mem­bers one of another.

Now if in the mystical body of Christ, we are but members, and members one of another, and so several and distinct members, we must needs have, as the members of the natural body have their offices, not one all gifts, but every one several and distinct gifts: And this the Apostle would have us ga­ther from hence.

The Apostle should rather say: And members one of another, than members of that one body, to teach, that every Christian should labour, not onely for the good of the whole, but also for the good of every part, that so every one may be kindly af­fectioned one towards another, and not one exalt himself above, or carry himself proudly towards another.

Ver. 6. Having then gifts differing, to wit, one from another, &c.] q. d. Having then gifts (none of us all all gifts, but every one his particular gifts) differing one from another, and so one wanting that gift, which another hath, let us not carry our­selves proudly and arrogantly one towards another, as though one had all, and ano­ther none at all, or but little in comparison of him.

According to the grace given to us] i. e. As God hath giuen to every one of us, by his grace or favour: Or according to the grace and favour which God hath vouchsafed to us.

Here is also in this word Grace, and in the word Given arguments to repress pride.

Whether Prophesie] i. e. Whether we have the gift of Prophesie.

By Prophesie some understand prophesie here, as it is most properly taken, Viz. For that by which future things are foretold: Others take it for prophesie, as prophesie is said to be a gift of interpreting and expound­ing hard places of Scripture: Others in­clude both these gifts here under this one name.

Let us prophesie according to the proporti­on of faith] That is, let us exercise that gift of prophesie soberly, according to the measure of it, not exceeding or going be­yond what we have therein.

According to the proportion of Faith] That is, according to the proportion or mea­sure of that gift, not running out or presu­ming either of other gifts, which we have not, or of a greater measure of that, than we have.

By proportion he meaneth the same thing here, as he did by measure, ver. 3. And by faith is to be meant here a gift bestowed up­on us by reason of our faith, as ver. 3. But in particular by faith is meant here the gift of prophesie spoken of in this verse.

Ver. 7. Or ministery, let us wait on our ministery; or he that teacheth, on teaching; or he that exhorteth, on exhortation, &c.] This being rendred word for word out of the Greek will run thus: Or ministery in ministery: Or he that teacheth, in tea­ching: or he that exhorteth, in exhor­tation: where there is a defect or Ellipsis to be made up; and according to the con­text, it seemeth to me that it may be most probably made up thus: Or having a ministery, let us carry ourselves soberly in that ministery according to the measure or proportion of Faith; that is, according to the measure or proportion of that gift. Or he that teacheth, let him carry himself sober­ly [Page 240] in teaching according to the measure or proportion of faith, that is, according to the measure or proportion of that gift: Or he that exhorteth, let him carry himself soberly in exhortation, according to the measure or proportion of faith, that is, accord­ing to the measure or proportion of that gift.

Or Ministery] i. e. Or whether Mi­nistery.

The word [...] rendred Ministery may in it self be applyed to offices and fun­ctions in the Common-wealth, as well as in the Church. For the Magistrate is called [...]. i. e. The Minister of God, Chap. 13.4. But surely here it must be un­derstood of some office or function in the Church.

But what office or function is here meant, is questionable.

Some therefore take it for the office of an Evangelist, because S. Paul reckoning up the like particulars, names Evangelists after Prophets, Ephes. 4.11. And Evange­lists might stand in as much need of this admonition, as the Prophets did of the former.

Others take this of the particular of­fice of a Deacon, because of the word [...].

Others take it generally for all or any Ecclesiastical office, q. d. Or, having the gift of any Ecclesiastical office or Ministery, as of a Bishop, a Presbyter, or a Deacon, &c.

On our Ministery] The Greek is [...], that is, (for here is an Ellipsis as I said) let us carry our selves soberly, in our Ministery, according to the measure or pro­portion of faith, that is, according to the measure or proportion of our gift or Mi­nistery.

Or, he that teacheth] i. e. Or he that hath the gift of teaching.

To teach signifieth here, the gift to ex­plain and deliver to others, what he knows himself, in apt and convenient words, so that he may be plainly and easily under­stood.

In teaching] i. e. Let him carry himself soberly in teaching, according to the mea­sure or proportion of faith; that is, accord­ing to the measure or proportion of that his gift.

Ver. 8. Or he that Exhorteth] i. e. Or he that hath the gift of exhortation.

To Exhort is for a man to move or stir up the mind of his auditors with pleasing and insinuating speeches, to the works of piety and godliness.

In Exhortation] i. e. Let him carry him­self soberly in Exhorting, according to the measure or proportion of faith; that is, ac­cording to the measure or proportion of this his gift of Exhortation.

These last, take not as divers offices of the Church, but as divers gifts or graces, which may meet in one Subject, though they are often separate and distinct. And note that it is the Apostles scope here, not to shew what offices shall be in the Church, but to shew how men should make use of those gifts, which God hath given them for the benefit of the Church, without pride.

Many such gifts as these were conferred upon many of the Church immediately by the holy Ghost, for the good of the Church, in the first times of the Gospel.

He that giveth] i. e. He that hath where­with to give, and God hath given him an heart to give

Let him do it in simplicity] i. e. Let him not do it for vain-glory, or any other sinister end. So some. Or, let him do it liberally or bountifully. So others,

The word in the Greek is [...], and indeed this word [...] is rendred, libera­lity, 2 Cor. 8.2. and so some would have it rendred here.

But [...] in its prime signification signi­fieth simplicity, and it is to be taken here, [...]s I conceive, for simplicity of heart; and that is done in simplicity or with simplicity of heart, which is done with a pure sincere and simple intent, that is, where nothing is eyed but that which should be eyed; As in alms, the relieving of the poor and the glory of God, not vain-glory, or obliging the poor to himself. For he that sheweth or pretendeth one thing in his work, and thinks of another thing in his heart, Cor duplicat: as Saint Austin speaketh, he doubleth his heart, and so doth not what he doth, in Simpli­city.

Note, that the Apostle alters his phrase here: for he saith not, he that giveth, in gi­ving: He that ruleth, in ruling; He that sheweth mercy, in shewing mercy; As he said before, He that teacheth in teaching, He that exhorteth, in exhortation, Wherefore he seemeth to have some other intent here, than he had there: His intent therefore was there, to shew, that men should not arro­gantly exceed the measure of their gifts: [Page 241] Here, that men should use those gifts well, which they had received: the former re­spected the quantity (as I may so speak) this the quality of their doings.

He that ruleth] i. e. He who hath the rule and goverment of others committed to him.

With diligence] That is, let him rule with diligence, this he saith, because dili­gence, care, and studdy, is required of all Rulers.

He that sheweth mercy] To wit, to such as stand in need of mercy.

With cheerfulness] i. e. Let him do it, that is, let him shew mercy, with cheerful­ness.

God loveth cheerfulness in all such a­ctions.

Ver. 9. Let love be without dissimulati­on] Whom we love, let us love with a sincere heart, not making an outward shew of love, when our heart is far from it, but let our heart and sh [...]w go toge­ther.

Abhor that which is evil, cleave to that which is good] i e. And in your love abhor that which is evil, and cleave to that which is good, that is, do not that for love sake which is evil, but remember in all the ways of your love, to cleave to that which is good.

Some love so perversly as that they will humor their friend in any thing, which he desireth, be it never so vicious. Against such doth the Apostle give this rule here.

But yet some take these words more generally and make them as the summ of the Law, which is to eschew evil, and do good, and say that they are here alledged as a reason why love should be without dissimulation, q. d. Let love be without dissimulation. For dissimulation is evil; And what saith the law? Abhor that which is evil; cleave to that which is good.

Ver. 10. Be kindly affectioned one towards another with brotherly love] i. e. Ye which are Christians and so Saints, love one ano­ther with more than an ordinary love, yea, love one another with brotherly love.

The Apostle spoke of Love, ver. 9 and here he speaks of love again; but in the ninth verse he spoke of that love which we shew to men in general: In this verse, he speaks of love which we ow to the Saints in particular, that is, to the brethren, that is, to them which are of the same Christian faith, and religion with our selves.

But if we shall take the object of love a­like, or for the same in both places; then make that which is here said, as an higher degree of love than what was said before q. d. Yea, be kindly affectioned one to ano­ther with brotherly love, that is, yea, let nor your love be only without dissimulation; but be kindly affectioned one towards an­other, with brotherly love, &c.

In honour preferring one another] i. e. Every one honouring one another, yea, and thinking him worthy of honour, above him­self.

There is no man so perfect but that he may see some good thing in another, which he seeth not in himself; and beholding this, he may think another worthy to be prefer­red in honour before himself, while he looks upon that.

The Apostle addeth this in this place, be­cause that brotherly love which he com­mandeth here, is cherished and nourished by these means.

Ver. 11. Not slothful in business] i. e. The words in the Original are [...], which may be rendred thus, not slow in your desire, and ready will to do good. For among other significations which this word [...] hath, It signifies a ready will to help or do good to another. (See Hen. Stephens Thesau. Vocabulo [...].) But howso­ever, the General word [...] may be drawn here, to this sence, by the Circum­stances of the place. The sence therefore of these words here, may be this. Be not sloth­ful, when you have a desire, and ready will to do Good, to perform that Good.

This precept may the Apostle give here, with Respect to those precepts which he gave before (viz. That, he that giveth, let him do it with simplicity. And that, he that sheweth mercy, let him do it with cheerfulness, Verse 8. And that, let Love be without dis­simulation, Verse 9. And that, be kindly af­fectioned one towards another, with Love, &c. v. 10.) That they might do the Duties con­tained in those Precepts, not in w [...]d and in Tongue, but in Deed and in Trut [...], as Saint John speaks, 1 John 3.18. And that there might be a readiness to these Duties, not of mind only, but of performance also. For there may be a readiness of mind (at least in shew) when there is a backwardness in doing and Performing; As may be ga­thered from 2 Corinth. chap. 8. verse 10, 11.

But the Apostle may say, [...] [Page 242] [...], not only in Relation to the pre­cepts and duties above mentioned, but also in Respect to that precept or duty also, which he sets down among them, viz. He that Rules let him do it with diligence. For the Greek is [...] and under the word [...], may be compre­hended, Not only a desire and ready will to do good to others, But also diligence in any thing.

Saint Hierome interprets these words, [...] (which are rendred by the Vulgar Latine, Solicitudine non Pigri) thus, Not being slow in the works of Piety, through the care of the world.

Fervent in Spirit] i. e. Having a fer­vent affection, viz. One towards ano­ther.

In this sence the Apostle calls the great af­fection which the Corinthians had to him, their Fervent mind, 2 Corinth. 7.7. And Saint Peter wisht them to whom he wrote to have above All things Fer­vent charity among themselves.

Where there is a fervent affection toward the Saints, or any other men, there will not want a Readiness to perform any duty to­wards them.

Serving the Lord] This the Apostle adds, Because the duties aforesaid, are such as the Lord requireth of his Servants; therefore in performing them, we serve the Lord Jesus.

V. 12. Rejoycing in hope] That is, Rejoyce ye in hope, to wit, of that glory which is laid up for you in heaven.

Note, that the Apostle doth use here in these verses many Adjectives and Partici­ples, to all or most of which we must adde verbs Substantives, and make them as Verbs, But some take them in the nature of verbs, without any addition of verbs sub­stantives.

Patient in tribulation] i. e. Be ye patient in tribulation, to wit, by reason of that hope.

That which worketh patience in tribula­tion, is the hope which we have of eternal glo­ry, as a gift of God, or reward for our suf­ferings, 2 Cor. 4.17. And therefore the Apostle seemeth to make mention of pati­ence in tribulation here, because he made mention of this hope immediately be­fore.

Continuing instant in prayer] The A­postle is very emphatical in that he mentioneth instancie in prayer, and then continuance in that Instancie.

Our infirmity or weakness in suffering tribulations is strengthned by prayer, Chap. 8. ver. 26. And therefore doth the Apostle seem to adde this here, because he spoke of patience in tribulation just be­fore.

Ver. 13. Distributing to the necessity of the Saints] i. e. Distribute ye to the ne­cessity of the Saints, that is, distribute ye to the Saints, that is, to the faithful, that is, to them which are of the Church of Christ, if they stand in need, out of that which God hath given you; And distribute not alike to all, but to every one as his necessities, are more or less urgent.

The Apostle said ver. 8. He that giveth, let him do it with simplicity. How cometh he therefore to speak of giving (for distri­buting is giving) here again? Answ. He doth it, because there he prescribed only the manner, here he commands the thing it self: Or he doth it, because there he spoke in ge­neral of giving to any one whosoever had need; here he speaks in particular of di­stributing to the Saints, that is, to the faith­ful.

Given to Hospitality] i. e. Be ye given to Hospitality. That is, entertain in your houses kindly, at your own charges such Saints of God, as are strangers among you, driven from their own home and persecuted for conscience sake.

That hospitality which is a part of magni­ficency, and such as the rich shew to the rich, is not the hospitality here meant; but that hospitality is here meant which is a part of mercy and pitty, that hospitality which is shewn to such as are in distress, espe­cially for Religion or conscience sake; of which our Saviour saith, Matth. 25.35. I was a stranger, and ye took me not in.

Ver. 14. Bless them which persecute you] i. e. Pray for them, which are a [...]y ways your enemies.

To bless among many significa [...]ons which it hath, signifieth to pray for; but it is a signification in which this word is used onely among holy wri­ters.

To love and pray for our enemies is our Saviours command to his disciples, Matth. 5.44.

Bless, and curse not] i. e. Pray for them, and wish well to them, which per­secute you, but never pray against them, [Page 243] or wish evil to them, out of a desire of re­revenge.

To curse is to pray against, or wish evil to, and that by way of some revenge.

It is never lawful to pray against, or to wish evil to any, out of a desire or affection of revenge (which is that, which the Apo­stle here forbids) for that is against cha­rity. But yet it is lawful to pray or wish evil to a man, for his good; as to pray or wish him some temporal scourge, that it might bring him home to God. And the Prophets and Apostles have cursed and wished evil to their enemies; but yet not as they were their own enemies, and so not out of a desire of private revenge; but as they were the enemies of God, and as they saw by the Spirit of prophesie, that they were incor­rigeable sinners; Thus Paul saith, 2 Tim. 4.14. Alexander the Copper-Smith did me much harm, the Lord reward him accor­ding to his works; which the Apostle did not pray for, out of desire or affection of private revenge, but out of zeal of Gods glory, and approbation of the revenge of the justice of God, which he saw hang­ing over the head of that incorrigeable sin­ner. And thus may we in a holy zeal curse wicked men, to wit, in the general upon a supposition of their impiety, saying with Paul, If any man love not the Lord Jesus, let him be accursed, 1 Cor. 16.22. But not in particular application, unless God reveal their final obstinacy unto us, which is not a thing now to be looked for.

Ver. 15. Rejoyce with them that do re­joyce, and weep with them that weep] q. d. Look upon that which befals others, as though it befel your selves; whether it be good, or whether it be evil; and be you not otherwise affected, then if it befel your­selves, rejoycing at their good, and weep­ing at their miseries.

This we ought to do, because we are all members of that mystical body, whereof Christ Jesus is the head. And in the natu­ral body, whether one member suffer, all the members suffer with it: or one member be honoured, all the members rejoyce with it, saith our Apostle, 1 Cor. 12.26. And as it is in the natural body, so should it be in the mystical body of Christ.

Ver. 16. Be of the same mind one towards another] i. e. Be ye of the same affection one towards another, q. d. Be ye all of one mind, or one affection.

If they were all os one mind and one affection, they would all rejoyce one with another, and condole one with a­nother, making every ones case their own.

The mind is not to be taken here for the understanding, but for the affection. For the Apostle doth usually refer the word [...] to the affection not to the understanding. See Chap. 15.5.

Mind not high things] i. e. Think not upon high things as Riches, Honour, and the like; which will the more puff a man up, and make him proud the more he thinks of them.

This is a means to make men to be of the same mind, that is, of the same aff [...]ction one towards another, to wit, for a man not to think of his Riches, and Honour, and the like, when he excells others therein. And therefore the Apostle seemeth to mention it here in this place, and to give it this or­der.

But condescend to men of low estate] i. e. But putting away the thought of those high things; condescend to your fellow-Christians, to consort cordially and lo­vingly with them, though they be men of low-estate, as though their outward estates, were as good as yours.

This was spoken to such as were rich, or noble, or the like.

Be not wise in your own conceits] Then is a man said to be wise in his own conceit; when he thinks that his own wit is suffici­ent; and that he needs not to be taught of any, or when he thinks that others are not so wise, as he is; and this puffs him up and makes him proud.

This praecept is directed to those, who were learned in any kind, and had know­ledge more than others, and it is as a means to make them to be of the same mind with the unlearned and ignorant; and therefore is it given here.

Ver. 17. Recompence to no man evil for evil] i. e. If any man hath injured thee, revenge not thy self upon him.

This precept concerns private men: for he which is in publique authority is the mi­nister of God, a revenger to execute wrath upon him that doth evil, Cap. 13.4. And therefore he may recompense evil for evil: The evill of punishment, for the evill of Sin.

Provide things honest in the sight of all men] q. d. Look to your selves, and to your lives, that all things, which ye do be [Page 244] so honestly and rightly done, as that they may be approved, not only of God, but also of men, that no man be offended thereby, but that he may rather from thence, have an example of well doing.

Ver. 18. If it be possible, as much as in you lieth live peaceably with all men] Such is the nature of some men, as that there is no peace to be had with them, therefore the Apostle gives that in command here, not which depends upon other men, and is in them; but which is in our own power.

If it be possible] That is, if it be so that you offend not thereby, against the truth, or justice, or piety, or the like. For we must not do evill, that good may come thereon.

Asmuch as in you lieth] Where a man doth what in him lieth, to live peaceably, and cannot because of the perversness of other men, he hath done his duty.

Ver. 19. Avenge not your selves] i. e. Revenge is not the way to procure peace, but rather to begin endless discords; and therefore doth the Apostle here in this place command us not to avenge our selves, because he gave a precept of ensuing peace immediately before.

The Apostle touched upon this precept before verse 17. but here he resums it a­gain, that he might back it with sound reasons, as being a most difficult precept to our nature.

But rather give place unto wrath] i. e. But rather, when wrath comes towards you, give place to her, and get away from her, that she may not take hold of you, or be with you, to stir you up to revenge.

Where wrath is, there is desire of re­venge.

The Apostle speaks here of wrath, as of a Person by a prosopopoeia

Wrath is apt to stir men up to take re­venge on them which anger them, therefore doth the Apostle wish men here to give place, that is, to fly from wrath.

For it is written] Viz. Deut 32.35.

Vengeance is mine I will repay saith the Lord] This is an argument against our revenging our selves. For by revenging our selves we intrench upon that which is Gods peculiar: for it is written. Vengeance is mine, I will repay saith the Lord.

I will repay] i. e. I will repay or re­compense vengeance, upon him which de­serveth it.

There is an Emphasis in the pronoun I.

This hinders not, but that vengeance may belong to Magistrates; for they are Gods Ministers and Revengers, Cap. 13.4 And therefore, the vengeance, which they exe­cute, is Gods.

Ver. 20. Therefore if thine enemy hunger feed him, if he thirst, give him drink] q. d. Be thou therefore so far from avenging thy self, as that if thine enemy hunger, feed him: or if he thirst, give him drink, that is, if he stand in need of any thing that thou canst do for him, do it.

This is taken out of Proverbs 25, 21.

If thine enemy] i. e. If he who hateth thee.

For in so doing] That is, by feeding him when he hungreth, and by giving him drink, wben he is thirsty, that is, by gi­ving him freely, what he stands in need of.

Thou shalt heap coals of fire on his head] That is, thou shalt heap, as it were, coals of fire on his head, that is, thou shalt purge him, to wit, of his enmity towards thee, and make him become thy friend, whereas he was thine enemy before.

This sence agreeth with the following verse.

The Apostle seemeth to me to use a Metaphor here drawn from Metals, whose dross is purged by fire, for the Refiners use not only to put coals under, but also to heap up coals of fire upon the metal (or upon the head of the refining pot, or crucible, wherein the metal is melted) that the met­tal being covered with coals of fire, may the sooner, or the better be melted or refined, though under ordinary seething pots, they onely put coals under to make them seeth.

In this Metaphor the works of Charity, in feeding and giving drink are likened to the coals of fire, in the purifying of metals.

Fire is oftentimes used Metaphorically in the Scriptures; yet never oftener than it is for purging, or purifying. Thus are the words of the Lord said to be pure words even as the silver, which from the earth is tryed and purified seven times in the fire, Ps. 12.17.

Ver. 21. Be not overcome of evill] i. e. Evil is here a noun of the neuter gender, and therefore is to be taken for malice or wickedness.

He is overcome of evill, which will sin against another, because another hath sinned against him: Or which will do hurt to another, because another hath done hurt to him.

But overcome evil with good] He o­vercomes evill with good: which with kindness and works of Charity, maketh [Page 245] him who was his enemy and did him wrong before, to be his friend, and ready to do him good now.

This is the best means to overcome evil. For [...] — as Sophocles speaks in his Ajax Flagister kindness doth all ways, bring forth kind­ness.

CHAP. XIII.

1. LEt every soul be subject unto the higher powers; for there is no power but of God. The powers that be, are ordained of God.

1. Let every one be subject to the Supream Powers, and to those which are placed in the highest Seats of Authori­ty, and that with their very soul, for there is no power or Authority of what Nation or Country soever (I speak of Lawful Powers) but it is of God: The Powers and Rulers that are throughout the whole world, whether in Rome or in Greece or any other part of the earth (though some Jews think otherwise, and account God to have ordained no Powers or Rulers (whom they should obey, though they live under them) but in and among themselves) are ordained of God.

2. Whosoever therefore resisteth the power, resisteth the ordi­nance of God: and they that resist, shall receive to themselves dam­nation.

2. Whosoever therefore re­sisteth the power and taketh Arms against him, resisteth the Ordinance of God; And they that resist shall for that resistance, receive to themselves damnation, Damnation temporal in this life from mans tribunal, for that, that they resist him; And damnation eternal from the Tribunal of the great and terrible God, in the life to come, for that that they resist his Ordinance.

3. For rulers are not a terrour to good works, but to the evil. Wilt thou then not be afraid of the power? do that which is good, and thou shalt have praise of the same.

3. But perhaps you will say, that if ye should be sub­ject to these powers, and put your neck under their yoke, ye should be always in fear; For such powers are always a terrour to those which live under them. But to this I answer, that though ye are sub­ject to such powers, yet ye have no cause to fear if ye do well (and if ye do ill, ye are worthy to suffer for it.) For Rulers are not a terrour to those which do well, but to those which do ill. Wilt thou then not be afraid of the Ruler, do that which is good, and thou shalt be so far from having cause to be afraid of him, as that thou shalt have praise and encouragement from him.

4. For he is the minister of God to thee for good: but if thou do that which is evil, be afraid: for he beareth not the sword in vain: for he is the minister of God, a revenger to execute wrath upon him that doth evil.

4. For he is the Minister of God to thee for good, to re­ward thee and defend thee, if thou dost well, but if thou dost that which is evil, be a­fraid. For he hath a sword gi­ven him of God to cut of them which deserve death, from the face of the earth: And he beareth not his sword in vain. For he is the Minister and servant of God, a Revenger in his stead, to execute wrath upon him that doth evil.

5. Wherefore ye must needs be subject, not only for wrath, but also for conscience sake.

5. Wherefore ye must needs be subject to the Supream powers and Rulers, not only if you intend to avoid wrath and punishment; but also if you would keep your conscience void of offence.

6. For, for this cause pay you tribute also: for they are Gods ministers, attending continually upon this very thing.

6. And now being that ru­lers are, as I said, the Mi­nisters of God to thee for good, see that you pay them tribute also; for they are Gods Ministers to thee for good, attending continually upon this very thing, to wit, that thou maist receive benefit by their Government.

[Page 246] 7. Render, therefore to all their dues, tribute to whom tribute is due, custom to whom custom, fear to whom fear, honour to whom honour.

7. Render therefore to all Rulers, of what Countrey or Nation soever they are (so long as thou livest under their government) that which is due to them; Render tribute to whom tribute is due, custom to whom custom, fear to whom fear, honour to whom honour.

8. Owe no man any thing, but to love one another: for he that loveth another hath fulfilled the law.

8. Yea, owe not any private man any thing, but to love one another: And that is a debt which ye must always owe, yet always pay. Love therefore one another, for he that loveth another, hath fulfilled the Law, that is, that part of the Law, which concerneth our neighbour.

9 For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet, and if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thy self.

9. For this Commandment, thou shalt not commit adul­tery, and this thou shalt not kill, and this thou shalt not steal, and this thou shalt not covet, and if there be any other Commandment beside these concerning our neighbour, it is briefly and summarily comprehended in this saying; Thou shalt love thy neighbour as thy self.

10. Love worketh no ill to his neighbour, therefore love is the ful­filling of the law.

10. Love worketh no ill to his Neighbour, yea, it work­eth all good it can for him; Therefore is love the fulfilling of the Law.

11. And that, knowing the time, that now it is high time to awake out of sleep: for now is our salvation neerer then when we believed.

11. Love therefore one an­other, as I said (vers. 8.) and that considering the time, that it is now high time for us, (who since our calling to the Gospel have fallen asleep, and have thereby left off to do well) to awake out of that our sleep: For now is our salvation neerer, than when we first believed: therefore if when we first believed, we did rouse up our selves, and were zealous in good works, because of the approach of our salvation: much more should we rouze up our selves now, and be more zealous now, than we were then, because our salvation is neerer now, than it was at that time.

12. The night is far spent, the day is at hand: let us there­fore cast off the works of darkness and let us put on the armour of light.

12. The night of ignorance is gone, & the day of knowledge is risen, and hath shone upon us: let us therefore cast off the works of darkness, and works of the night (evill works, which cannot indure the light) and let us put on the armour of light, let us cloath our selves with such works, as we shall not be ashamed of, at the highest time of day.

13. Let us walk honestly as in the day, not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying.

13. Let us do that which is honest, as they are wont to do, which do any thing in the day time; let us not walk in ri­oting and drunkenness, not in chambering and wantonness, not in strife, and envying.

14. But put ye on the Lord Jesus Christ, and make not provisi­on for the flesh, to fullfull the lusts thereof.

14. But put ye on the ex­ample of our Lord Jesus Christ and imitate him, and make no provision for the flesh, or for your carnal affections to fulfill the lusts thereof.

CHAP. XIII.

Ver. 1. Let every Soul be subject to the higher powers] i. e Let every one what­soever he be, be subject to them, which are endued with the Supream or highest power, and keep, as it were, their order, under him.

The Soul is put here for The whole man, by a Synechdoche, which is very srequent with the Hebrews.

And powers are put here for such as are in power, or which are invested with power by a Metonymy, very frequent in the Eastern languages.

I say, Powers, are put here for such as are in power, or such as are invested with pow­er, For those which he calls Powers here he calls Rulers, ver. 3. And the Ministers of God, ver. 4. So they which are called Principalities, and Powers, Tit. 3.1. are there, in the next words, called Magi­strates.

These Powers are called here The higher Powers: but in the Greek [...] that is, the eminent or excelling powers, where the Epethite [...] is the same, as is given to a King, 1 Pet. 2.13. in those words, [...] which our translation rendreth, whether it be to the King as supream.

He speaks here, no doubt, of lawful pow­ers.

The Apostle goeth on to shew how we should present our selves a Living sacri­fice holy and acceptable unto God, as he spake Cap. 12 v. 4. and how we should be transformed from the world.

By every duty which we perform as we ought, we present our selves a sacrifice to God: yet doth not the Apostle here, in these his precepts insist upon, or mention every duty, which lies upon us, in particu­lar; but only some, neither in those, which he doth mention, doth he enlarge himself upon all a like. Now the reason of this, is, be­cause they to whom he wrote, had more need to be taught or put in mind of some precepts more than other, and to have some precepts more urged upon them, than others, because of the contrary sins, which they were most prone unto.

And as for that, that the Apostle urgeth so earnestly here, subjection to the highest powers, he seemeth to urge it especially; Because of the Jews (many whereof lived at Rome) for the Jews generally (because they pretended themselves to be the people of God) would not be subject to any Gen­tile or heathen power, read Act. 5. ver. 35. &c. Yea Mat. 22.17. They ask whether it be lawfull to pay tribute to Caesar or no. But though the Apostle took an occasion from thence, to give this precept, yet by what he saith, he would have no man to think himself exempted from subjection to the powers aforesaid (no not the faithfull) under any pretext or colour of Religion whatsoever.

As for the order of this precept; the A­postle may give this precept here in this place, to shew, that though he said Cap. 12.19. Dearly beloved, avenge not your­selves, &c. For it is written vengeance is mine, I will repay it saith the Lord: yet he did not intend to prejudice Magistrates thereby, but that God did repay his venge­ance (for a great part) by them.

For there is no power, but of God] i. e. For there is no power, throughout the whole world lawfully constituted, whatso­ever it be, whether it be Jewish or whether it be Gentile, but it is of God.

I take power here as before, for men in­vested with power, yea with the chief or su­pream power in a Nation.

The Apostle extends his speech to all, and every the highest powers in the world, to have the Jew know, that God ordained Ru­lers and Magistitrates among other people; as well as he had done among them, which also they, and all others must obey, while they live under them.

For their is no power but of God] The Apostle bringeth this as an argument to perswade men to subjection to the civil powers, and it is an argument drawn from the originall or prime efficient cause of Go­vernment.

There is no power but of God] He doth not surely so speak of the Powers being of God, as that he would be meant, of their being by Gods bare permission only (for so Evil may be of God) but of being of God by his war­rant and constitution, by which to be, apper­tains only to lawful powers.

But now how are the powers here spoken of, of God?

In these powers there are three things con­siderable. First, the manner or kind of Go­vernment, limited or appointed in every se­veral Nation, as Monarchical, Aristocrati­cal, Democratical, &c.

Secondly, the Persons designed or appoint­ed to bear rule in these Governments respe­ctively.

Thirdly, the power it self, and authority with which these persons are endued and in­vested, to act in these said several Govern­ments. And every one of these, we say, are of God.

God, when the Children of Israel desired a King, condescended to their desire, and ordered that People to be ruled by a Kingly or Monarchical Government, 1 Sam. 8 9. And he did not only limit or appoint the Government, but he did also design the Per­sons who should govern and bare rule in and manage that Government: For he first designed Saul to be King over Israel, and after him David and his posterity succes­sively, so that these powers were immediately of God, and ordained of him immediately in every respect. But God hath not done so for every people, immediately to order their manner or kinde of Government, and to design their Governors with an immediate designment; yet nevertheless may all law­ful powers of the world be said to be of God, and ordained by him: even in respect of the manner of Government and the persons de­signed thereunto.

For though we suppose, that the several Governments of the world, as they are at this time, were constituted and ordained by the agreement and consent of several people respectively at the first; and that their law­ful Governors were designed by them re­spectively, to their several places of Govern­ment, without the particular designment and revelation of God: yet may this also be said to be of God First, because God endued man with wisdom and prudence to provide for his peace and welfare, by mak­ing choice of such Governments, and such Governors to rule over them, as would be most conducible thereunto. And Secondly, because what men do in this kind, they do not without the providence of God, who works all things according to the pleasure of his own will, though by mediate ways, and several means: and who is King over all the Earth, and therefore hath a more special providence in the Regiment there­of.

But though the constitution of this Go­vernment, and designation of the persons to Govern, is not always immediately from God, yet the power with which they are en­dued, and the authority with which they are invested, are surely from him immediately.

And to the proof of this (to omit others) the Apostle suppeditates three Arguments, in this Chapter: For first, he saith that the Ruler is the Minister of God ver. 4. And why rather then because he is Gods Vice­gerant, and hath his power and authority im­mediately from God? Secondly, he saith that he beareth the Sword v. 4. And he beareth it no doubt to cut of them from the land of the living, who deserve death. But who can give this power to any one, but he which is the Lord of life and death? for what man hath this power over himself, to use the Sword upon himself, though he judgeth himself a Malefactor and worthy of death, that he should resign, or give up this power to any other, either Community or Single person? Thirdly, he saith that he is a Re­venger to execute wrath upon him that doth e­vil, ver. 4. And who can make a Ruler a Revenger, and give him this power, but he that saith, Vengeance is mine? Deut. 32.3. Rom. 12.19.

As therefore in the generation of Man, the disposition of the matter is from a man, but the infusion of the Soul is from God: so it is for the most part in the creation of Su­preme Rulers, Governors, or Powers; for though the constitution of the kinde of Go­vernment, and the designation of the Persons be ordinarily from men, as their immediate cause; yet the power and authority which is the life and soul of all, is immediately from God, who giveth power to the several Go­vernors sutable to their several kind of Go­vernments.

And the Person or Persons which are thus designed and thus invested with supreme power in what kind of government soever, but e­specially in that which is Monarchical; are as sacred as was the person of Saul, who was chosen immediately of God to be King of Israel, of whom David said, The Lord for­bid that I should stretch forth my hand against the Lords annointed, 1 Sam. 26.11. For when by the disposing hand of Gods provi­dence, a Right is conveyed to a person, or to a person and his Line successively, to the supreme power or Rule of a Nation, though [Page 249] it be by second causes, and he is invested by G [...]d with this power, he is above the reach of any just force on earth, for there is now no lawful hand above him, (he being the Supream) to use the Rod or the Sword against him.

What we have spoken hitherto we have spoken of the supream powers or Rulers of Nations: Of which Saint Paul here speaks. But if you ask whence inferior Governors and Officers are, and by whom ordained; I an­swer, Th y, as their persons are usually de­signed to the Offices which they bear by the supream Powers; so have they their power immediately from them, yet so as that they by reason of Gods all-working providence, may be said to be of God also, and to have their power from him: but not (I say) so immediately as the supream powers or rulers have.

The powers that be, are ordained of God] i. e. All the Lawful powers, that is, All the Lawful Rulers throughout the whole world (and not they which are of Israel and Judah only) are ordained of God.

This is a Repetition of that which went immediately before.

Ver. 2. Whosoever therefore resisteth the power, &c.] i. e. Whosoever therefore re­sisteth those which are invested with the Su­pream power, See ver. 1.

That which the Apostle speaks in this verse, is a Corollary drawn from that which he said in the former verse, viz. There is no power but of God, the powers that be are or­dained of God. A Corollarie not impertinent to his present discourse, and very fit for the Jews to take notice of, who upon the con­ceit of that, that they were Gods people, would not willingly be subject to any Hea­then power, but would resist it, oppose it, and take Arms against it, as occasion was.

Whosoever Resisteth, &c.] The Greek is [...], a word which signifieth properly to stand against in Battle aray. And likely it is, that the Apostle in making choice of this word, had an eye upon Judas of Galilee who drawing many Jews after him in the days of the taxing, opposed the Roman power, by force of Arms, Acts 5.37. whose Example many other Jews were likely to follow, and did follow in after times

Resisteth the Ordinance of God] i. e. Doth resist and oppose the Ordinance of God, by which Rulers have their powers; and by consequence doth resist and oppose God himself, who ordained the Rulers and gave them their power.

They that resist] i. e. They which resist or oppose their Rulers; And by resisting or opposing them resist and oppose the ordi­nance of God, and by consequence God him­self.

Shall receive to themselves damnation] i. e. Shall bring damnation upon themselves; damnation temporal from mans tribunal in that they resist him: and damnation Eter­nal from the Tribunal of the great and terrible God, in that they resist his ordi­nance.

Ver. 3. For Rulers are not a terror to good works but to the evil] i. e. For Rulers are (to wit by the end of their constitu­tion) not a terror to them which do well, but yet they are a terror to them which do evil.

When the Apostle saith that Rulers are not a terror to good works, he useth a [...], and by being not a terror, he under­stands that they are an Encouragement and reward [...]rs of their good works, the like Phrase he useth verse, 10.

Good and evil works are put here, for such as do works, which are good or evil by a Metonymie.

And by good and evil works understand here especially such works as are civily good or evil; that is, such as are either according or contrary to the Laws and Constitutions of the places, or the Edicts of the power under which they live which were made for the maintenance of civil or hu­mane society. For though a Magistrate be Custos utrius (que) Tabulae, Yet these Ma­gistrates were at this time Heathen, and knew little of the first table.

Now for the connexion of this with that which went before: The Apostle seems to prevent an Objection here: for they might object and say, that if they should be sub­ject to these powers, and put their necks un­der their yoke, they should ever be with­out fear, For such powers are a terror to them which live under them.

This Objection I say the Apostle seems to prevent, as if he should say in these or the like words; But ye have no reason to fear this if ye do well (and if ye do ill ye are worthy to suffer for it.) For Rulers are not a terror to good works, but to evil.

It is a benefit to all persons which live un­der any goverment, that the Rulers or Go­vernors are not a terror, that is, are an En­couragement, and are Rewarders of them [Page 250] which do well: And it is a benefit to them too, that they are a terror to them which do evil. For when Evil men do fear to trans­gress, by reason of the awe they stand in, of Rulers and Magistrates, the publique peace is thereby preserved, and the publique good promoted.

When therefore we receive this benefit by Rulers, and this is the end of their constitu­tion; this should be an inducement, to in­duce us to be subject to them.

Wilt thou then not be afraid of the power?] i. e. Wilt thou then not be afraid of the Ruler.

Power is put here by a Metonymie for him that hath power, that is, for the Ruler, as verse 1.

Do that which is good] i. e. Do that which the Laws or Edicts of the Power under which thou livest, requires of thee.

See what we said a little before on those words Good works.

The Apostle draws a Corollarie here, or maketh use of the doctrine which he deli­vered immediately before because it was pro­fitable for them to whom he wrote, and there was need of it.

And thou shalt have praise of the same] i e. Thou shalt be so far from having cause to be afraid, as that thou shalt have praise of the same, for thy well doing.

Praise is so congruous and pleasing to a mans nature as that it will cause him to ap­proach to him that will praise him; where­as fear will make him stand off from him, of whom he is afraid. Praise therefore may be opposed here to fear, in respect of these effects.

Ver. 4. For he is the Minister of God to thee for good] i. e. For he is Gods vicege­rent, and one whom God hath appointed or set over thee, for thy good.

The good for which God hath appointed ru­lers over men, is for them to honor & reward their Subjects, when they do well, by prai­sing them for well doing, as well as by pro­moting them to honour; and for them to procure the peace, quiet, and well-fare, and to keep off wrongs and injuries from them, over whom they are placed.

He gives a reason here why he said do that which is good and thou shalt have praise of the same, for praise is wrapt up, in the bundle of the good, which he here speaks of.

Note, that when the Apostle said vers. 3. Rulers are not a terror to good works but to the Evil, and here again, He is the Minister of God to thee for good, It was not, nor is it his intent to give these or any of these dictates, as a measure of our obedience; as though he would have us to obey Rulers while they are this, and do this, and no longer: But he brings them only as perswasive arguments why we should obey. So that if Rulers do not their duty to us, we are not freed, by any thing which the Apostle here says, from do­ing ours to them. Wherefore what Saint Peter saith to good servants, 1 Pet. 2.18. may be said as well to good Subjects as to good servants, viz. Be subject with all fear not only to the good and gentle; but also to the froward. For this is thank worthy if a man for conscience towards God, endureth grief, suffering wrongfully Yea, if thou art a good Christian and hast learned Christ throughly: A Ruler, be he never so bad, cannot be a terror to thee, if thou dost well, nor can he be otherwise then a Minister of God to thee for good; for if he should punish thee unde­servedly and persecute thee, yet if thou suf­fer it patiently God will abundantly reward thee for that thy patient suffering, in obe­dience to his commands; so that his punish­ments and persecutions shall turn to thy good, though he intends it not so: For our affliction worketh for us a far more exceeding weight of glory, 2 Cor. 4.17.

But if thou do that which is evil] i. e. But if thou art disobedient and Rebellious to him, and will not be subject to his Laws and commands but wilt do evil.

Be afraid] i. e. Be afraid of him, that is, be afraid of that punishment which he will inflict upon thee.

This Imperative is not praecipientis, but Denunciantis;

For he beareth not the sword in vain] i. e. For God hath given him a Sword, and he hath not given him a sword in vain or for no use, and purpose; but for this end, that he should cut them off from the Earth, which do evil by transgressing the Laws, and are Rebellious against him.

By the Sword understand a power even to put Malefactors to death, which is signified by the Sword, which is usually carried before the chief Magistrates.

For he is the Minister of God] What kind of Minister of God he is, of whom he speaks, the Apostle shews and determines in the next words; for there be many kind of Ministers of God; For the Prophets and Apostles and Evangelists and preachers of the Gospel were Gods Ministers as well as [Page 251] were Magistrates or Civil Rulers.

He sheweth therefore in the next words, that he of whom he speaks, is a Revenger to execute w [...]ath upon him which doth evil, and so determineth this Ministery to the Civil Magistracy.

The Apostle sheweth by these and the words following, that the Magistrate beareth not the sword in vain.

A Revenger] i. e. One whom God hath ordained or appointed to be a Revenger.

To execute wrath upon them that do evil] i. e. To take vengeance of them, or to ex­ecute punishment upon them which do evil: that is, to take vengeance of them, or to execute punishment upon them, which are disobedient and rebellious to his Laws, and so as much as in them is, break the bands of common society, which ought to be kept inviolable among men, for their publique good.

Ver. 5. Wherefore ye must needs be subject] To wit, to the highest powers ver. 1. that is, to Rulers.

Ye must needs be subject, not only for wrath but also for conscience sake] q. d. Ye must needs be subject to the highest powers, if ye will either escape punishment, or keep your conscience void of offence before God.

Not only for wrath] i. e. Not only for escaping punishment, or if ye would escape punishment.

Wrath is put here for Punishment per me­tonymiam Causae: Punishment threatned from the Magistrate or highest powers.

But also for conscience sake] i. e. But also for this end, that ye may keep your con­science clear and void of offence before God, which ye cannot do, if ye are not subject to the highest powers, as I com­manded verse 1.

That they must needs be subject to the high­est pow [...]rs, if they will escape punishment from them, the Apostle gathers or draws here from those words, Rulers are a terror to evil works, ver. 3. And from those, He is a Re­venger to execute wrath upon him that doth evil: and that they must needs be subject to the higher powers, if they will keep their con­science clear and void of offence before God, he gathers or draws from those words, There is no Power but of God, the Powers that are, are ordained of God v. 1. and from those, He is the Minister of God to thee for good: and from those again, He is the Minister of God v. 4.

The Apostle doth repeat here in this verse (by way of inference or collection out of what he hath said) what he gave in charge or command in the beginning of the Chap­ter, concerning being subject to the highest powers; but he repeats it with a polite ad­dition of that, that we must do it not only for wrath, but also for conscience sake.

Ver. 6. For, for this cause pay ye tribute also] q. d. I said verse 4. That the Ruler is the Minister of God to thee for good, where­fore being that he is the Minister of God to thee for good, for this cause, be ye not only subject to him, as I said verse 5. but pay ye tribute also.

I take For here, for Wherefore, as it is ta­ken Chap. 8.38.

And I take [...] Pay ye, to be not of the Indicative, but of the Imperative Mood, though most Interpreters take it for a Verb of the Indicative Mood. For the Jews were never forward in paying tribute to any Heathen power, but when tribute was de­manded, they raised commotions and rebel­lions upon it, as we may read Acts 5.37. And in Josephus and Suetonius, and others; wherefore there was need of a particular precept for this.

Tribute was money raised upon the goods and lands of the People, according to their ability, for the support of the Rulers in their great and expensive offices.

To pay tribute is a part of subjection but though the Apostle had given a charge to the Romans in general to be subject; yet doth he add this in particular, that they should pay Tribute; because the Jews (many of which lived at this time at Rome) were averse from it. And it is a part of Rhe­torique, to mention a particular after a ge­neral, or a species after a genus, when there is a reason for taking special notice of the species. See Chap. 1. v. 21.

For they are Gods Ministers attending upon this very thing] i. e. For they are Gods Mi­nisters, I say, attending upon this very same thing, viz. which I spoke of ver. 4. that is, attending upon your good.

What this thing was which they attended on, we must gather from what went before.

If Rulers are Gods Ministers, and attend by his appointment, upon our good, they are worthy of tribute upon a double ac­count. First, as they are Gods Ministers, (whose is the Earth and all things therein contained) And Secondly, because they do attend upon our good.

This is an argument to perswade to the willing paying of tribute.

Ver. 7. Render therefore to all their dues] i. e. Render therefore to all the highest powers, whatsoever they are, and in what parts of the world soever their dominion is, that which is due to them from you, which live under their dominion.

This being the Imperative mood, makes it the more propable, that that must be of the imperative mood also, ver. 6. Viz. For this cause pay ye tribute also.

Tribute to whom tribute is due, custome to whom custome] What tribute was, we said, ver. 6. Now custom is a tole, or tax that is paid for importation or exportation, that is, for carrying of Merchandise into or out of a land.

Fear to whom fear] By fear is here meant Reverential fear, or rather that reverence, or reverent carriage, which proceedeth from reverential fear, per Metonymiam causae.

Honour to whom honour] i. e. Render all the signs and expressions of the high e­steem, which you have or ought to have of his Excellencie, whom God hath made excellent by reason of his authority.

Honour is the sign of an esteem which we have of anothers excellency. And we ought highly to esteem (and there­fore to shew the signs of this our esteem) of the excellency of power which is in the supream Rulers, as they are Gods, Vicege­rents: Although perhaps for their life and conversation they should otherwise be wicked.

All these four things, which the Apostle here mentioneth. Viz. Tribute, Custom, Fear, and Honour are not so disjoyned in nature, but that they may belong to one and the same powers and Rulers.

Ver. 8. Owe no man any thing, but to love one another] q. d. Pay to every man, that debt which you owe, so that you may owe it him no more; except it be that debt of love, which though you pay alwayes, by doing the duties of love one to another, yet ye must alwayes owe.

This is a new precept different from that which went before, though perhaps it may have its place here, by occasion of those words, Viz. Render to all their dues, Ver. 7.

The former precept, which the Apostle hath amplified and pursued from the first verse of this Chapter hitherto, concerned the duty of subjects towards those which were their Rulers, as such. But this pre­cept concerns the duty of a private man to a private man as such.

There be duties or debts which when they are once paid, are due no more, as debts for mony borrowed, wares bought, or the like: and there are such dues or debts, which we must continually pay, as we have occasion, and yet they will never be quite paid, or never be so paid, as that we owe them not any more, and such are the du­ties of love, which we owe (by vertue of Gods command) every one, one to ano­ther. The former kind of debts the Apostle would have us so to pay (when they are due) as that we owe them no more; the second kind of debts he would have us owe, but yet so owe, as that we should notwith­standing be daily paying them, for this is the Apostles meaning.

Charitas semper redditur & semper debe­tur▪ saith Saint Augustine in Psal. 33 Tim. 8. page. 94. Charity is alwayes paid, and yet alwayes owing.

But here some make an obj [...]ction saying; the Apostle said, Ver. 7. Rend [...]r fear, to whom fear is due; and honour, to whom ho­nour. But if the Apostle would have us to owe nothing, but to love one another, than would he not have us to owe f [...]ar, or to owe honour to our Rulers; for he seems to think of them as dues, or debts, which we may so pay at the present, as that we may be discharged of them, for the future.

Answ. To this some give this answer, Viz. The Apostle when he saith: But to love one another, he doth under the name and duty of love comprehend the duties and acts of all other vertues too, because they are to be directed by love, and to proceed from thence, whereas therefore fear and honour are acts of other vertues, which are to be directed by love, and to proceed from thence They must be as love is, alwayes in paying, and never paid: We must alwayes pay them and still owe them.

But perhaps we may say, in answer to the aforesaid objection, that the Apostle gives this his precept, not to subjects as subjects, and in relation to their superiors, but to private men in relation to Private-men. And therefore this objection hath no place here, because here there is no such duty, as fear and honour due from any one, to any one, to whom this precept is directed.

And this I conceive as probable, because the Apostle though he reckoneth other the du­ties of the second Table, in the verse fol­lowing, [Page 253] yet he omitteth that concerning Rulers and Superiors, which he would not (as it seems) have done, if he had intended to have spoken here, of such duties, as are due to them.

For he that loveth another hath fulfilled the law] Between these and the foregoing words, understand these or the like words. But as for love, be always owing that, and yet always paying it. q. d. But as for love, be alwayes owing that, and yet alwayes paying it; for he that loveth another, hath fulfilled the Law.

The Apostle doth here shew the great be­nefit that doth accrue to us, by love; and which we cannot attain to, without it; namely the fulfilling of the Law, and this he doth the more to incite us, or stir us up to love.

Hath fulfilled the Law] That is, hath performed all the Commandments of the Law.

The fullness which the Apostle here speaks of, hath respect to the full number of the commandments concerning our Neighbour, q. d. He hath kept all the com­mandments concerning his neighbour, so that there is none, which he hath not kept, or left unperformed, for that part of the Law, which containeth the duties of Neigh­bour to Neighbour.

Ver. 9. For this thou shalt not commit adultery] i. e. For this Commandment, viz. Thou shalt not commit adultery

The Apostle proveth here that which he said, ver. 8. That he that loveth another hath fulfilled the law; And he proves it by an Induction, or by Reckoning up all the par­ticular commandments of the Law.

These Commandments are all delivered in the future tense: But after the Hebrew manner the future tense of the Indicative mood, is put for the Imperative.

These commandments are also all of them delivered Negatively: But in these Negatives the contrary affirmative duties are included.

Adultery] Under the name of Adultery understand Incest, fornication, and the like, as well as Adultery, strictly taken.

It may be asked here, why the Apostle o­mitted the first commandment of the second Table, to wit, Honor thy father & thy mother, that thy days may be long in the Land, &c.

Answ. Because the Apostle speaks here onely of such and to such, as are in an equality, in respect of rule and subjection, having spoken of subjects as subjects, and in relation to their Rulers, as so, from the beginning of this Chapter to the eighth verse.

Or else we must say, that the Apostle in­volves that commandment in those words, And if there be any other commandment. But the first seems to me to be the most pro­bable answer.

It may be asked again, that whereas in the twentieth of Exodus, and wheresoe­ver the Law is repeated, the precept or command concerning Murder, is put before the command concerning Adultery: Why the precept or command concerning Adul­tery, is put here before that of Murder.

But to this we cannot give an answer, except it be, that the Apostle did it, be­cause he thought that the Romans were chiefly to be admonished of the sins of the flesh, which were sins most rise amongst the Gentiles, and sins reducible to that pre­cept or command, Thou shalt not commit Adultery.

Thou shalt not kill] i e. And this com­mandment, Viz. Thou shalt not kill.

He is said to kill here, which having no lawfull authority to do it, killeth a man, whether the man be nocent or innocent.

Thou shalt not steal] And this Com­mandement to wit, Thou shalt not steal.

He is guilty of the breach of this Com­mandment, which either takes away or de­tains that, which is another mans against the will of the owner, whether he doth it openly or privately; by fraud or by force, &c.

Thou shalt not bear false witness] i. e. This commandment, viz. Thou shalt not bear false witness.

He is guilty of the breach of this com­mandment, who witnesseth any thing, that is false, especially in judgement, to the injury of his neighbour. Yea, who telleth any lie.

Thou shalt not covet] i. e. And this com­mandment, Viz. Thou shalt not covet.

He is guilty of the breach of this com­mandment, who lusteth after any thing, which is his neighbours, whom by so lu­sting he injureth, at least in desire and af­fection.

And if there be any other commandment] To wit, of this nature, or concerning our Neighbour.

It is briefly comprehended in this saying] i. e. It is briefly, summarily, or impli­citely [Page 254] comprehended in this General say­ing.

Thou shalt love thy Neighbour as thy self] Thou shalt love thy neighbour, as truly, as thou lovest thy self.

How we should love our neighbours, as truly as our selves, we are taught by those two general precepts of the Law of nature. Whatsoever ye would that men should do to you, do you even so to them, Matth. 7.12. And do that to no man, which thou hatest, To bit 4.15.

By our Neighbour, is not here meant a neer dweller only, as some vulgar men, may think, nor one only which is of our own Na­tion, or of our own Religion, or which is any of our friends and acquaintance only: But any of what Nation or R [...]ligion soever he be: for he is our Neighbour whom we may not lawfully kill, and with whose wife we may not lawfully commit adultery; and whose goods we cannot lawfully Steal, &c.

Ver. 10. Love worketh not ill to his neigh­bour] i. e. He which loveth his Neigh­bour, worketh no ill to his Neighbour, yea, he worketh to his neighbour all the good he can.

Love is put here by a Metonymie for him which loveth; and note that the Apostle useth a [...] here, by which he under­standeth more than his words reach to: For by not working ill to his Neighbour, he un­derstandeth working all good, as he is able, to do.

Therefore love is the fulfilling of the Law] i. e. Therefore the performance of the duties of love, that is, therefore whosoever doth the duties of love, fulfilleth the Law.

Love is taken here by a Metonymie, for the performance of the duties of love, or ra­ther for the man which performeth them.

What is meant by fulfilling, what by the Law, See ver. 8.

Ver. 11. And that knowing the time, that now it is high time to awake out of sleep] Re­fer this, to those words of the eight verse, Owe no man any thing, but love one another. Or else, between this and the former verse, understand these or the like words, Let us therefore love one another, and so fulfil the law, q. d. Let us therefore love one another, and so fulfil the Law, and the rather; because we know the time, that now it is high time to a wake out of sleep.

That] This particle, that, signifieth as much as, the rather or especially.

Knowing the time, that it is now high time to awake out of sleep] i. e. Knowing the time to be such, as that it is high time for us, now (even your selves being Judges) to a­wake out of sleep.

The sleep here spoken of is Metaphori­cally to be taken, not for the sleep of the body but of the mind. Now as the sleep of the body is the tying up as it were of the senses, so that they which are asleep are quiet, and perform not any humane, and external function, du­ring this time: so is this Metaphorical sleep here, a tying up, as it were, or a cessation or rest of the mind from good and vertuous a­ctions, but yet with a freedom and active­ness in, or to that which is vicious.

Note, that the Apostle useth an Allegory here, in which he alludes to certain War-like or Millitary passages. Now therefore as Souldiers are often times alarmed, and called up by the sound of the Drum or Trumpet out of their sleep to do their Millitary du­ties; so doth our Apostle in allusion to that, call upon the Romans here to awake out of this their sleep, to fall to their Christian du­ties, as being high time for them, so to do.

For now is our salvation neerer then when we believed] q. d. For now is our salva­tion come neerer to us, to rescue and deli­ver us; then it was when we first believed; Let us therefore Rowse up our selves and fall to our spiritual weapons, that we may break through all our enemies, and get through them safe, to this our salvation.

This is an Argument to perswade, that it is time to awake out of sleep.

The Apostle alludes here to men besieged, who having succours drawn neer to them to relieve them, and deliver them, break out with all courage through their Enemies, to joyn with them.

Now is our salvation neerer then when we believed] By salvation is meant here, that which the School calls Salvation Compleate, which is that Eternal Glory which the Saints shall one day enjoy in Heaven.

Of this Salvation doth the Apostle speak here as of a Person, yea, a Captain approach­ing to the rescue of his besieged party, by a Prosopopoeia.

And here he speaks, or conceives at the least of the Romans, to whom he writes, as of such as are besieged and compassed about with the lusts of the flesh, the vanities of the world, and temptations of the Devil, as their enemies, through which they must [Page 255] breake, to come to Salvation.

Salvation may be said to approach to the rescue of men, thus besieged with their spiri­tual enemies, in that they which apprehend salvation with a strong faith, and hope for it, are so animated thereby, as that they break through all the temptations and diffi­culties of this world, that they may at length attain to her, because of her inestimable value, and unconceivable excellency; for, Eternal Glory ads great courage to such as believe and hope after it.

Salvation may be said to be now nearer to the Romans at this time; than it was when they did first believe and were bapti­sed: In that there had some time passed between this time, and the time that they first believed; for the time of their Salvati­on was fixed, it went not backward, so that the longer they lived, the nearer they ap­proached to it.

Though in this sence, we are rather to be said, to approach nearer to salvation, than salvation to us, yet he saith, that salvation approacheth to us, or draweth near to us, be­cause he speaks of salvation under a fi­gure, or, as of a Person (as I said before) coming to relieve her friend as besieged.

Note here, that the Romans when they first believed and received the Gospel, were very active then, and zealous of good works, watching (as I may so say) thereunto, in hope of Eternal salvation approaching: But after a while, they flag'd and slacked, and fell, as it were, a sleep, and grew cold and neglective of good works, which they had followed heretofore. And this was that which made the Apostle to awake them here out of this sleep; putting them in mind of their salvation, that if they thought it time to awake out of sleep, and were thereupon zealous and watchful to good works, when they first believed, in hope of salvation then approaching; much more should they think it now high time to awake out of sleep, and watch to good works, being that that sal­vation, which they hoped for and expected, was nearer to them now than it was then.

Then when we believed] i. e. Then when we first believed and were baptised.

The Greek is [...] (when we be­lieved) and Verbs of this nature, do signifie sometimes the beginning, sometimes the progresse, sometimes the end of what they sig­nifie. So Exod. 4.10. whereas it is accord­ing to the Hebrew, Latin, and English, Since thou hast spoken unto thy Servant, It is in the Greek according to the Septua­gint, [...]. i. e. Since thou didst begin to speak to thy Servant.

Ver. 12. The night is far spent, the day is at hand] These words in the Original are these [...], which may be rendred thus, The night is past, and the day is come; and so the Arabique, and Aethiopique translate them. And the Syri­aque also translates [...] Is past. And as for the word [...] (which the Arabique and Aethiopique translate Is come.) We shall find Lam 4. v. 18. that according to the Sep­tuagint the words [...] and [...] are all one, and signifie that the time there spoken of, was then present. And whereas St. Mat­thew useth the word [...] in the parable of the housholder Mat. 21.34. If we compare the place with what S. Mark and S. Luke say on the same subject, in the same parable, Mark 12.2. and Luke 20.10. we shall find, that the word [...], signifieth, was come. Add to this, that that Housholder would not have sent to demand his Rent Fruit, before the time of that Rent was come. Let this be then the interpretation of this place. The night is past, the day is come. That it may be for sence parallel with that which we read 1 Thes. Chap. 5. ver. 4. Ye Brethren are not in darkness, &c.

The Apostle then gives a second reason here why it was high time for them to awake out of sleep; it was time therefore for them for this reason also, to awake out of sleep, because the day was come, and the day is for watching and for working, not for sleep­ing.

The night is far spent] Rather the night is past. By Night understand the ignorance, or time of ignora [...]ce, which they were in, before their conversion, when they knew not God, or the things of God. A Metaphor or Allegory.

The day is at hand] Rather (as I said) the day is come. By The day understand the knowledge or the time of knowledge which they now had of God, and of the things of God (through the preaching of the Gospel) since their conversion. A Metaphor or Allegory as before.

Let us therefore cast off the works of dark­ness] i. e. Let us therefore cast off those works which we did, while we were in ig­norance and knew not God, or the mind, or things of God. Or let us cast off the works which men, though they do them, yet will do them only in the night, or in the dark, [Page 256] that they might not be seen; that is, Let us cast off evil works.

By the works of darkness he means evil works, and such as he speaks of verse 13. which he calls works of darkness, because they are such as the Romans committed in the night while they were in darkness, that is, while they were in ignorance; before the light of the Gospel had shined to them: And because they are such, as they which commit, commit in the night, or in the dark, as loving darkness more than light, and night more than day, yea, as hating the light, because their works are evil, as our Sa­viour speaks, John 3. v. 19.20.

And let us put on the armour of light] i e. And let us do the works of light, and of the day, that is, let us do such works, as are ac­cording to the Law of God, and which are beseeming such as have the light of the Go­spel, and such works as a man will not be a­shamed to do, in the light or in the day.

By the armour of light then he meaneth, good works; and good works as they are sometimes compared to a Vestment or Gar­ment, so are they here compared to Armour; and they may be compared to armour, be­cause they do not only cover us, but also de­fend us from the assault of the Devil and spi­ritual wickedness in high places. See Ephes. 6. v. 13. &c. where the Apostle sets out the Armour of a Christian.

Good works are called the Armour (to wit) of light or of the day, not so much in allu­sion to Armour, as in respect of the works signified by Armour; which are such as are not ashamed of the light, or of the day, as evil works are. Yet as men will wear such clothes in the night, which they would not willingly be seen in, in the day: So the bet­ter sort of Souldiers might wear more foul, rusty, and unfurbished Armour in the night, than they would wear in the day; and to this might the Apostle here allude.

We said verse 11. that the Apostle did use an Allegory there, in which he did allude to certain War like or Military passages: In pursuance therefore of that Allegory, may he use this phrase, or manner of speech here, saying, Let us put on the Armour of light.

V. 13. Let us walk honestly as in the day, &c.] He doth as it were interpret and shew here in this verse, what he meant by that which he said verse 12. in those words, Let us cast off the works of darkness, and let us put on the armour of light.

Let us walk honestly as in the day] i. e. Let us walk honestly and circumspectly, as men use to walk in the day time, when their works are seen, and their doings taken notice of, of all.

It is not unknown to any which are vers­ed in the Scripture, that the life and con­versation of a man, is often likned in the Scripture to walking.

Not in rioting and drunkenness] These are such works as the Apostle called works of darkness ver. 12. For they that are drunken, are drunken in the night, 1 Thes. 5.7. &c.

These which the Apostle mentioneth here, are not all the works of darkness which are, but some only. And the A­postle seemeth to mention these when he omitteth others, because the Romans were more prone to these, than they were to others

Not in rioting] i. e. Not in banqueting and Junqueting, and riotous feasting.

He speaks of such banqueting, and feasting, and Junqueting as are (not for necessity, or for honourable and seemly entertainments) but for voluptuousness and gluttony; only to please the paunch or gullet, and to stir up Venery.

And drunkenness] By Drunkenness, the Hebrews mean all excessive drinking, though it proceeds not to the eclipsing or taking away of the use of reason, for the time.

Not in chambering] By Chambering, he means all unlawful lying of men with women, &c. which useth to be practised in Chambers.

And wantonness] By wantonness under­stand all unchast and lascivious gestures, dea­lings, and doings.

Not in strife] i. e. Not in strife of words, as reproaches, &c. nor in strife of deeds, as fighting and quarrelings.

And envying] i. e. Envying other men for their riches or honour, or the like.

These two last sins are manifestly hurtfull to our Neighbour; and the four other sins are hurtfull to our neighbour too; in that they are committed with others, and so they with whom they are committed, are brought by our means, into the guilt of sins, with us, and loss of their good names and reputation

Ver. 14. But put ye on the Lord Jesus Christ] By the Lord Jesus Christ, is here meant the life and conversation of the Lord Jesus Christ by a Metonymy.

And then do we put on the Lord Jesus Christ, when we imitate his v [...]rtues, and live, as he lived.

It is plain by the foregoing verse, that by putting on the Lord Jesus Christ is meant here nothing else, but the imitation of his life and conversation.

The Life therefore or Conversation of Christ is likened here either to a garment, or else to Armour (as he likned good-works before, ver. 12.) when he sayes, Put ye on the Lord Jesus Christ.

And make no provision for the flesh] i. e. And provide not either meat or drink, or any other thing for your Bodies.

By the Flesh is meant the body here, by a Synechdoche, or for the carnal affecti­ons.

To fulfill the lusts thereof] To satisfie the inordinate desires thereof.

Note, that the Apostle doth not simply forbid us to take care or to provide for the body here; for there is no man, but may lawfully nourish and cherish his own body, Ephes. 5. ver. 29. But he forbids us only to take care and provide for the body, for ful­filling the lusts thereof, that is, to take care for and to provide voluptu [...]us m [...]as, and drinks, and the like, which are onely to sa­tisfie, or fulfill the inordinate desires and lusts thereof, and to stir it up to venery and uncleanness.

Note, that the Apostle useth here an E­nallagy of the Person, changing the first into the second person. For whereas he said, ver. 13. Let us walk honestly as in the day, not in rioting and drunkenness, not in cham­bering and wantonness, not in strife and envy­ing: He should have said here in order of speech: But let us put on the Lord Jesus Christ, and not make provision for the flesh, to fulfill the lusts thereof. But such an Enal­lagy is frequent.

CHAP. XIV.

1. HIm that is weak in the faith, receive you but not to doubtful disputations.

1. That Jew, which is weak in the faith, and is not per­swaded of the abrogation of the Law of Moses, ye Jews, which are strong in the faith receive ye; but when I bid you receive him, my meaning is not, that ye should receive him to disputations, concerning his tenets or opinions, the event whereof will be doubtfull, whether you will thereby convince him of his error, or make him fall back a­gain to Judaisme; but my meaning is, that ye should receive him into your company, with all meekness and gentleness and into your hearts with all tender affection. And this mine admonition, is not without cause.

2. For one believeth that he may eat all things: another, who is weak, eateth herbs.

2. For one of you believeth that he may lawfully eat all things, yea those things, which were forbidden to be eaten by the Law of Moses: Another, who is weak, and doubteth, or is not per­swaded of the abrogation of that Law, eateth onely herbs, and such meats, as that Law did permit.

3. Let not him that eateth, despise him that eateth not; and let not him which eateth not, judge him that eateth. For God hath re­ceived him.

3. Let not therefore him that eateth all meats indifferent­ly; despise him as an igno­rant or superstistious fellow, and neglect his spiritual wel­fare, who eateth not all things indifferently, as he doth: and he that eateth not all things indifferently, but onely such things as the Law of Moses did permit to be eaten, let not him judge or condemn him, as a sinner or transgressor of the Law, who eateth all things indifferently, yea, though he eat those things, which Moses his Law did forbid; for not withstanding this his eating, God hath received him into his favour.

4. Who art thou that judgest another mans servant? to his own master he standeth or falleth, yea, he shall be holden up: for God is able to make him stand.

4. Who art thou, O thou weak in faith, that thou judgest and condemnst ano­ther mans servant, yea, the servant of God? he shall be acquitted or condemned, as he deserveth by his own Master: yea he shall be acquited for this, that he eat­eth all things indifferently: For God (who is his Master) is able, I hope, to acquit him.

[Page 258] 5. One man esteemeth one day above another: another esteemeth every day a like. Let every man be fully perswaded in his own mind.

5. One of you esteemeth one day for holiness above ano­ther: another esteemeth eve­ry day alike, none more holy, or more unholy than another. Now therefore that you might not wound your consciences in observing or not observing days after this manner, Let every man be fully perswaded in his own mind, that what he doth is lawful.

6. He that regardeth the day, regardeth it unto the Lord, and he that regardeth not the day, to the Lord he doth not regard it. He that eateth, eateth to the Lord, for he giveth God thanks: and he that eateth not, to the Lord he eateth not, and giveth God thanks.

6. He that observeth a day as holy, because Moses com­manded it, observeth it to the glory and honour of the Lord: And he that observeth not a day as holy (which yet was commanded to be kept holy by Moses his Law) to the glory and honour of the Lord, he observeth it not. He that eateth all things indifferently, yea, even those things which were forbidden by Moses; he eateth them to the glory and honour of the Lord; for he giveth God thanks, that he hath given him that liberty of meats under the Gospel, which he had not under the Law: And he that eateth not all things indifferently, but only such things, as Moses did permit to be eaten, to the honour and glory of the Lord he eateth not, and to the honour and glory of the Lord he abstains from those meats, which Moses forbad; for he giveth God thanks for that, that though the use of some meats were forbidden, yet he gave him and allowed him the free use of others.

7. For none of us liveth to himself, and no man dieth to himself.

7. For my charity tells me, that no Christian doth that which he doth in his life-time, for his own glory and honour; nor doth he in his death seek his own glory and honour.

8. For whether we live, we live unto the Lord: and whether we die, we die unto the Lord: whether we live therefore, or die, we are the Lords.

8. For whether we live, we lead our life to the honour and glory of the Lord: or whether we die, we do in our death seek the honour and glory of the Lord. Whether we live therefore, or whether we die, we shew our selves to be the Lords Servants by our doings.

9 For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead, and living.

9. And this is but just, and meet for us to do, and just and meet for me to think: For to this end Christ both died and revived, and rose again, that he might be Lord and Master both of the dead and living.

10. But why doest thou judge thy brother? or why doest thou set at naught thy brother? we shall all stand before the judgment-seat of Christ.

10. But why dost thou which art weak in the faith, judge and condemn thy brother as a sinner? Or why doest thou which art strong in the faith, set at naught thy brother, as though thou carest not if he perished? We shall all stand before the judgement seat of God, there to give an account to God for these things.

11. For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God.

11. For it is written, Isaiah 45.13. As I live (saith the Lord) every knee shall bow to me, and every tongue shall glorifie me.

12. So then every one of us shall give account of himself to God.

12. So then every one of us shall appear at the last day be­fore God, and therefore shall we appear, that we may every one give an account of our selves to him.

13. Let us not therefore judge one another any more: but judge this rather, that no man put a stumbling block, or an occasion to fall in his brothers way

13. Let us not therefore judge one another any more; not the weak the strong as a sinner; not the strong the weak, as one that is culpably ignorant of the truth; or superstitious, or the like; lest by so doing, we should make our accounts the greater against our selves, in that day of Judgement. But as for thee, O thou that art strong in the faith, judge thou this rather, and determine of this as of a truth, that no man ought to put a stumbling block, or an occasion to sin in his brothers way.

[Page 259] 14. I know, and am perswaded by the Lord Jesus, that there is nothing unclean of it self: but to him that esteemeth any thing to be unclean, to him it is unclean.

14. But thou wilt say to me: Paul, How can I put a stum­bling block, or occasion to sin in my brothers way by eat­ing any thing, when as there is nothing which I eat is unclean in it self? To this I answer, That I know by the light of nature, and am perswaded by the knowledge which I have gained by the Gospel of our Lord Je­sus, that there is nothing unclean in it self; but yet to him that esteemeth or is perswaded that any thing is unclean, though erroniously, to him it is as if it were unclean, and he is as much bound to abstain from eating of it, as if it were unclean indeed. Thy eating therefore, of that which is not unclean in it self, may be to thy brother as a stumbling block, and an occasion to sin, if he esteemeth it to be unclean.

15. But if thy brother be grieved with thy meat: now walkest thou not charitably. Destroy not him with thy meat, for whom Christ died.

15. But if thou doest grieve thy brother, by drawing him by thy example, to eat any thing against his conscience, which he esteemeth to be unclean, which must needs be somewhat grievous to him: or if thou grievest him any other way, with that thy meat, whereby thou makest him to sin, thou walkest not charitably towards thy bro­ther, but dost even slay his soul by making of him thus to sin. But O destroy not him with thy eating, or with this thy meat, for whom Christ died.

16. Let not then your good be evil spoken of.

16. And being that Christ hath made thee free from the yoke of the Ceremonial Law, which put a difference between meats; which freedom we cannot look upon, but as on a great good conferred upon us by Christ; Let not this good, this freedom, by our abuse of it, be evil spo­ken of, as it must needs be, if you abuse it, to the grief, and destruction of your weak brethren.

17. For the kingdom of God is not meat and drink; but righteous­ness, and peace, and joy in the holy Ghost.

17. But thou wilt say I may justly fear that God will be angry with me, and good men will blame me, if I should not make use of that liberty which Christ hath purchased for me; And that I should not advance the Kingdom of God as I ought to do, if I should neglect to exercise so great a grace of Christi­anity, as this liberty is. But fear not this, for the advancement of the Kingdom of God consisteth not in eating of meats and drinking of drinks without discrimination; but it consisteth in Righteousness, and peace, and joy through the holy Ghost.

18. For he that in these things serveth Christ, is acceptable to God, and approved of men.

18. For he that in these things serveth Christ in the advancement of his King­dom, is acceptable to God, and approved of all good men.

19. Let us therefore follow after the things which make for peace, and things wherewith one may edifie another.

19. Being then that the ad­vancement of the kingdom of God consisteth in Righteous­ness, and Peace, let us follow after the things which make for peace, and after Righteous things wherewith we may edifie one another, which will be the cause of a true and holy joy in us.

20. For meat destroy not the work of God: all things in­deed are pure; but it is evil, for that man who eateth with offence.

20. For by using thy liberty in eating meats, without any difference, destroy not thy weak brother, whom God hath created in Christ Jesus. But thou wilt say: are not all meats clean, and pure, why then may I not eat them? to this I answer, that all meats are pure indeed in themselves, so that that they cannot in themselves defile a man. But yet notwith­standing it is evil for that man, who eateth any meat with the offence and destruction of his weak brother.

21. It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother stumbleth, or is offended, or is made weak.

21. It is good for a man nei­ther to eat flesh, nor to drink wine, nor to do any thing whereby his brother stum­bleth, or is offended, or is made to shew his weakness.

[...]
[...]

[Page 260] 22. Hast thou faith? Have it to thy self before God. Happy is he that condemneth not himself in that thing which he al­loweth.

22. But thou wilt say: I believe and am perswaded, that I may lawfully eat all manner of meats through Christ; shall I then have this Christian faith or perswasion, and yet never be suffered to make use of it? I say therefore to thee, dost thou believe and art thou perswaded that thou maist lawfully eat all meats whatsoever? make use of this thy faith and perswasion; but make use of it, not before thy weak brother, but only before God and thy self; where none else may see. For happy is that man which in the use of that thing which he approves of, and is perswaded that he may lawfully use, doth not that for which he may be condemned.

23. And he that doubteth, is damned if he eat, because he eateth not of faith: for whatsoever is not of faith, is sin.

23. And not only he which is perswaded that he may law­fully eat all manner of meats without any d [...]fference, may do that in eating for which he may bring damnation upon himself, but he also which doubteth whether he may lawfully eat of such or such meats, is damned, if he eat of them: Because he eateth not out of a perswasion, that he may lawfully eat, of what he eats. For whatsoever we do, if we do it not out of a full perswasion that we may lawfully do it, it is sin.

CHAP. XIV.

Ver. 1. Him that is weak in the faith, re­ceive, but not to doubtful disputations] q. d. Ye which are strong receive them which are weak in the faith. But when I bid you re­ceive them, my meaning is not, that ye should receive them to doubtful disputa­tions.

By disputations, He means disputations concerning their opinions, which he calls doubtful because the Issue thereof will be doubtful, It being uncertain whether they can bring them, by disputing with them to a full perswasion of the truth; or whether they will make them thereby to revolt, and forsake the faith of Christ, which they have already embraced.

Concerning the word [...] Re­ceive ye, See more Chap. 15. ver. 7.

The Apostle speaks here to such as were strong in the faith; that is, to such as were perswaded, that the Law of Moses was abro­gated by Christ, and had not power to obliege Christians to the observance of meats and days, as it did the Jews while it was in force: So that they might lawfully eat those meats which were forbidden to be eaten by the Law of Moses, And might lawfully omit the San­ctification of those days, which the Law of Mo­ses made holy. And he speaks to them con­cerning the weak, that is, concerning such as were not so perswaded, but observed the choise of meats and days as Moses had com­manded, out of the weakness of their judge­ment; towards whom he would have them carry themselves, withall prudence and cha­ritableness.

Whether the Apostle directs this his ad­monition or precept to all the Saints of Rome which were strong in the faith, whe­ther they were Jews or Gentiles; or whe­ther he speaks here only to such Jews as were strong in the faith, is a question. Some take it as spoken to all the strong whe­ther they were Jews or Gentiles Some again take it as spoken to such Jews onely as were strong; And the reasons of these latter are these. First, because simply, it was not law­ful for the Gentiles to observe the Law of Moses at this time no not for the weak Jews sake, which they think is sufficiently mani­fest by the Epistle of S. Paul to the Galati­ans; wherefore say they the Gentiles were not in any wise to be exhorted to that which is here written. Secondly, Because the Apo­stle saith, ver. 3. Let not him which eateth not, judge him which eateth, that is, let not the weak which eateth not, condemn the strong which eateth that which was forbidden by the Law of Moses, as if he were thereby a trans­gressor of that Law; which a Jew, though he were weak, would not do to a Gentile, because he knew that the Law of Moses be­longed not to the Gentile, but to the Jew onely. And to these latter do I en­cline.

The Apostle therefore directs this his precept by an Apostrophe, in particular, to such Jews as lived at Rome and were strong in the faith, concerning such things, as were forbidden indeed by the Law of Moses, but might be lawfully used by Christians; And to such doth he speak, when he speaks to the strong, throughout this Chapter: But in the beginning of the next Chapter, he pass­eth [Page 261] from this special Doctrine, concerning things which were forbidden by the Law of Moses, to that which is more general, and there speaks to all, both Jews and Gentiles, which were strong in the faith.

Now as for the Connexion of this with the former Chapter: The Apostle goes on still to teach the Romans, how they should present their bodies a living Sacrifice, holy acceptable unto God, which is, their reasonable service (as he speaks Chap. 12. ver. 1.) And because this precept is a precept of charity, as appeareth, ver. 15. He brings it in here after the precept of love and charity which he gave, in the latter part of the foregoing Chapter. Though in giving of such pre­cepts as these are, the coherence is not so ex­actly to be looked for; no more than, in the Proverbs of Solomon.

Him that is weak in the faith] He is said to be weak in the faith, which doubteth of any thing concerning the Doctrine of Faith, or is perswaded against the truth thereof; ta­king that for truth which is not true. Such a one in this present case, was he which doubted whether he might Lawfully eat of such meats as were forbidden, or which thought that he sinned which did eat of such meats as were forbidden to be eaten by the Law of Moses.

This weakness, therefore, is opposed to a full perswasion of a thing. For which see, Rom. Chap. 4. ver. 19, 20, 21. And See 1 Cor. Chap. 8. ver. 7. & 12.

He speaks here of the weak Jew, as the sequel will shew.

Receive you] To wit, into your company or society as brethren; And into your hearts as those which are dearly beloved of you.

He speaks to such Jews, as were strong, that is, as were fully perswaded (and that according to the Gospel) that they might now lawfully eat those meats which Moses did forbid in his Law, to be eaten: And that they might lawfully neglect the obser­vation of those days, which Moses would have observed by his Law.

But not to doubtful disputations] i. e. But receive them not to dispute or contend with them, about their opinions, which they have concerning those meats which were forbidden, and those days which were com­manded to be kept as holy by the Law of Moses; for the Issue thereof will be doubt­full.

The word [...], Receive you, is a word of an Indifferent signification, and may be taken either in a good or a bad sence; as it is limited, and the Terminus ad quem is specified. The Apostle there­fore sheweth here, first what, the term there­of is not according to his meaning; and afterwards gives us to understand what it is by the carriage, which he would have us to use, to such a one, as I spoke of a little be­fore.

Should weak Jews, newly converted to the faith of Christ, be set upon by hot dispu­tations and contentions, that by those means they might be drawn from the opinions which they held; they might as soon be driven from that faith which they had of Christ, as be drawn from those their opini­ons; wherefore the Apostle would not have this, to be put to such a venture.

Ver. 2. For one believeth that he may eat all things] i. e. Now one (who is strong in faith) is fully perswaded in his conscience, that he may lawfully eat, all manner of meats whatsoever.

The Apostle doth as it were state the case here.

Note, that the particle, For, may be taken here, for Now, as when we say Now the birth of Jesus Christ was after this manner, Matth. 1.18. Now the God of patience and consola­tion grant you to be like minded one towards another, Chap. 15.5. For this particle For may be here, (not the sign of the cause or reason of any thing which went before but) a note of an explication, which sets out the matter in hand by way of an Example, as it were, before our eyes, placing the weak on one side, and the strong on the o­ther.

Yet we may take the particle, For, here as it is usually taken, that is, for a Conjunction causal, q. d. Him that is weak in the faith receive ye; but not to doubtful disputations. And think not that this Admonition is need­less, For there be weak Jews and there be strong Jews among you. One Jew who is strong and believeth that he may eate all things: Another who is weak, and who eateth onely herbs, &c.

One] i. e. One who is strong in faith.

Believeth] i. e. Is fully perswaded in his conscience.

That he may eat all things] i. e. That he may Lawfully eat all things, which are good for meat, notwithstanding the Law of Moses.

Here that Rule is pertinent Id possumus [Page 262] quod jure possumus. That we may be said to do, which we may lawfully do.

Note, here that there were many things forbidden as unclean, and not to be eaten, by the Law of Moses, which yet none of them, were unclean in themselves: Of ma­ny of these you may read, Levit. 11. verse 13, &c.

Another who is weak] To wit, in the faith, See ver. 1.

Eateth herbs] i. e. Eateth onely herbs, that is, eateth onely such things as were Lawful to be eaten by the Law of Mo­ses.

Note, that the word Onely is here to be understood, as it is often elsewhere. And that by Herbs, he means all such herbs as were by their nature fit for the food of man. But yet by such herbs, he doth by a Synech­doche mean also all manner of meats whatsoever, which were not forbidden to be eaten by the Law of Moses. And these meats he signi­fies by Herbs, because there were no Herbs forbidden by the Law of Moses to be eaten; but it was lawful at all times, to eat any herbs, which man had a mind to eat, for food.

Ver. 3. Let not him that eateth despise him that eateth not] i. e. Let not him which is strong in the faith, and which eateth all things and is perswaded, that he may eat all things lawfully, despise him that eateth not all things (because he thinketh, that all things may not be lawfully eaten) as one that is ignorant and unskilful in the word of God; or as one which is superstitious; or rather, let him not so dispise him, and vilifie his Salvation, as by his eating to offend him; or to make him sin, by provoking him by his example to eat against his Consci­ence, See ver. 20.21.

Knowledge puffeth up saith the Apostle, 1 Corin 8.1. And so might it puff up the more knowing Jew, against him which was less knowing, even to the contempt of him, who was less instructed or strengthened in the faith.

But this is not all (as some think, and as I intimated before) which the Apostle here meaneth by despising, but by despising they think that the Apostle means, a slight accounting also of the salvation of a weak bro­ther, whereby a man does offend his bro­ther, by eating such meats as his brother thinks unlawful; and so makes him by his example to eat against his conscience, that which he himself judgeth to be unlaw­ful to eat, to his condemnation. And this indeed agrees with that which the Apostle saith, ver. 15. and 20.

Let not him which eateth not, judge him that eateth] i. e. Let not him which eateth not all things, but abstaineth for conscience sake, from many things (because he thinks they may not be lawfully eaten) as being forbidden to be eaten by the Law of Moses. Let not, I say, such an one, judge him that eateth all things, out of a perswasion that he may lawfully eat them; as if he were a Trans­gressor of the Law of Moses, and a sinner a­gainst God.

Such a Judgement (as the Apostle here speaks of) as it is accompanied, with diffe­rence of opinion from him whom we Judge; so is it (for the most part) accompanied with alienation also of affection.

For God hath received him] i. e. For God hath received him, whom thou judgest, to wit, to be his servant. And therefore he is not to be judged of an other man.

Thus is this commonly interpreted of him whom he which eateth not, judgeth, because he eateth, yet some interpret it not of him, whom he, which eateth not, judgeth, be­cause he eateth; but of him, whom he, which eateth, despiseth, because he eateth not: and so refer it, not to those words, which went immediately before. To wit, those, Let not him which eateth not, judge him that eateth: But to those Let not him, that eateth, despise him that eateth not, q. d. Let not him that eateth, despise him, that eateth not, for God hath (not despised him, but) received him, as one of his.

This is a good reason to perswade him, that eateth, not to despise him that eateth not, to say, that God hath not despised him, but received him as his own. And further, this makes, for this interpretation; that if we refer these words to the former part of the verse, namely to those words, Let not him that eateth, despise him that eateth not, there will be a reason adjoyned to both the Apostles admonitions here, after this man­ [...]er (which otherwise will not be) Let not him that eateth despise him that eateth not, for God hath received him: and let not him, which eateth not, judge, him that eateth, for who art thou, that judgest another mans Ser­vant, &c.

Ver. 4. Who art thou that judgest another mans servants?] i. e. Who art thou, that [Page 263] art so bold, as to judge another mans ser­vant, though it might be, that he hath of­fended in eating, which yet thou knowest not.

The Apostle alludes here to one man, who will be busie in another mans family, and find fault there, where he hath nothing to do.

To his own master he standeth or falleth] i e. It belongs not to thee, but to his own Ma­ster to acquit him, or to condemn him.

He standeth or falleth] These are terms borrowed from Courts of Law, in which he is said to stand, who overcomes in a Cause, wherein he is accused as Psal. 1.5. and so is acquitted. And he is said to fall, a­gainst whom the Cause goeth, and so is con­demned.

The Apostle might have said, Who art thou that judgest or condemnest one, for that in which he offendeth not? But he saith not so, nor doth he use this, as a reason against the weak Jew, which judgeth the stronger here; because the weak Jew was not as yet convinced of that, that the strong sinned not in this, that he eat all things: He useth therefore a more general reason, saying, Who art thou therefore, that judgest another mans servant? to his own master he standeth or falleth.

Yea he shall be holden up] q. d. Yea and his Master will acquit him. Or yea, and he shall be acquitted of his Master, for this.

The Apostle borroweth these terms also from Courts of Law. And in these words he corrects, that which he said before, as put­ting that out of all doubt here, which might be doubtfully interpreted before.

Note, that it is not the Apostles mean­ing, that he that eateth shall be acquitted of whatsoever shall be laid against him; but his meaning is onely this, that he shall be acquit­ted against this charge, and that this shall not prove sin to him, or a cause of condemnation, but it shall be so that notwithstanding this, he shall be acquitted quite, if in other things also, he hath behaved himself in a Christian manner.

For God is able to make him stand] For God (who is his Master, and whom he serveth in every point) is able enough (I trow) to acquit him.

He useth a kind of Jrony, or Sarcasme here, signifying thereby, that if such a man should not be acquitted it would not be, be­cause he had transgressed in what he did, but it would be (which no man would say) be­cause God were not able to acquit him.

Ver. 5. One man esteemeth one day above another, another esteemeth every day a like] The Apostle stateth the case (as I may so say) here again, as he did verse 2. And it is not much unlike that, as for the grounds of it. For both are grounded upon the va­lidity or invalidity of Moses Law: onely the instances or examples, are divers.

One man esteemeth one day above another] q. d. Again, one man, esteemeth one day above another, or more holy than a­nother.

One man esteemeth one day above another] q. d. One man, who is not perswaded of the liberty, which we have by Christ from the obligation of the Law of Moses, esteemeth one day more holy than another; because they were made one day more holy than another; by Moses Law, and doth observe them as one day, more h [...]ly than another. Supple, as much as he can observe them, being absent from the place, which was appointed for sacrifices, that is, from Hierusalem.

He speaketh here of such a [...] he called weak in the faith, Ver. 1. who thinking that Moses Law was still in force (though falsly) esteemed those for Holy-dayes, which Moses appointed for such, such as were their new-moones, and Sabbaths, &c. And those for working days, which Mo­ses appointed, or permitted for servile work.

Upon the dayes which Moses appointed to be kept holy, there were peculiar Sacri­ces, to be performed according to those days: These Sacrifices could not be performed out of Hierusalem; therefore, I said, of the weak Jews of Rome, concerning those days, that they observed them, as they could observe them, being absent from the place of Sacri­fice, which was Jerusalem.

Another every day alike] i. e. Another who is strong in the faith, and believes that the Law of Moses is abrogated by Christ, so that he is not bound thereby, to the obser­vation of dayes, as the Law did once bind him; esteemeth every day alike, and one day no more holy than another, notwith­standing Moses Law.

Let every man be fully perswaded in his own mind] i. e. Let every one, whether he esteemeth one day above another; or whether he esteemeth every day alike; be fully perswaded in his own mind (Supple) [Page 264] that what he doth in this, he may lawfully do, least otherwise he should sin in doing it, against his conscience, or his mind.

Ver. 6. He that regardeth a day, regardeth it unto the Lord] That which the Apostle doth here, in those three verses, viz. 6, 7, 8, is to prove, that both he that eateth, and he that eateth not, and he that observeth not a day, and that he which observeth a day, is the Lords, as appears by the last words of the eighth verse, whether we live therefore, or whether we die, we are the Lords. And having proved that, he leaves it to us to judge, that it is not fit for us either to de­spise, or to judge those which are the Lords Servants; when as it is not fit for us to do it, in the Servants of men.

He that regardeth a day] i e. He that re­gardeth a day as holy, because the Law of Moses commanded it to be kept holy; not being perswaded (through the weakness of his knowledge) that the Law of Moses is abrogated, though indeed it is.

Regardeth it unto the Lord] i. e. Regard­eth it to the honour of Christ: That is, he doth it, that he may honour Christ there­by.

By the Lord is meant Christ: And in­deed Christ is every where called by the name of Lord, in the Apostles writings; as he which is Lord of us all, and who hath made us all to be Servants to himself, by right of Redemption, See v. 9.

Note, that to Regard to the Lord, is, af­ter the Hebrew manner, put for to regard to the honour of the Lord, so, Isaiah 5.1. it is said, I will sing to my wel-beloved a song of my wel-beloved: For, I will sing to the praise or honour of my beloved, a song concerning my wel-beloved.

But now, how can he that regardeth a day, regard it to Christ? that is, how can he re­gard it to the honour of Christ?

Answ. First, He may do it, in that he, being a Christian, may know, that what­soever we do, we must do it in the name of the Lord Jesus, Colos. 3.17. Or Secondly, he may do it in the honour of Christ, in that he acknowledgeth Christ to be God; and being God, to be author of the Law of Moses, in observance of which Law, he doth, as he doth.

And he that regardeth not a day] i. e. And he that being perswaded that the Law of Moses is abrogated, regardeth not the day as holy which Moses in his Law commanded to be kept holy.

To the Lord he doth not regard it] i. e. He doth not regard that day to the honour of Christ: i. e. He doth not regard that day, that he may thereby honour Christ.

But how doth he not regard that day to the honour of Christ? or how doth he ho­nour Christ by not regarding that day?

Answ. He doth it, because by not re­garding it, he sheweth that he is perswad­ed that Christ hath freed him from the bon­dage of the Law of Moses, by his own death as Chap. 7.4.

He that eateth] i. e. He that eateth all things, yea, even those things which are forbidden to be eaten by the Law of Moses.

Eateth to the Lord] i. e. Eateth what he eateth, to the honour of the Lord.

For he giveth God thanks] i. e. For when he is going to eat, he giveth God thanks for the meat which he is to eat.

He that giveth God thanks for the meat which he is to eat, honoureth God, in that he acknowledgeth God thereby to have cre­ated what he eateth, and to have given it to man for his food, and to have taken off the restraint, which restrained from eating some meats by Moses Law.

It was always a custom among the Jews, to give thanks to God, as the Creator and gi­ver of what they did eat or drink, when they did eat meat or drink wine; and thus did our Saviour give thanks when he did eat or drink, Mat. 15.36. and Mat. 26.25. &c. which custom Christians also have. And to which custom the Apostle here alludes.

That he that eateth giveth thanks to God for the meat which he eateth, should be an argument to him that eateth not, that he that eateth, eateth to the honour of the Lord Christ, who is true God.

And he that eateth not] i. e. And he that eateth not, Supple, those things which are forbidden to be eaten by the Law of Moses.

To the Lord he eateth not] i. e. He eateth not those meats which are forbidden by the Law of Moses, that is, he abstaineth from them, to the honour of the Lord.

And he giveth thanks] i. e. For he giveth God thanks, viz. For that he hath given him temperance to abstain from such things as he did forbid to be eaten by the Law of Moses.

And, is to be taken here for, For, as will appear, by that, that went a little before.

We may interpret these last passages, thus [Page 265] also, And he that eateth not] i. e. And he that eateth not those meats which are for­bidden by Moses Law, Supple, and eateth onely such meats as the Law of Moses doth allow of. To the Lord he eateth not] i. e. He eateth not those meats which are for­bidden by Moses Law, Supple, and eateth onely such meats as the Law of Moses doth allow of; to the honour of the Lord. And he giveth God thanks] i. e. For he giveth God thanks, Supple, for that, that he hath allowed him the lawful use of some meats, though he hath forbidden him the use of o­thers.

Note, that what the Apostle says here, he says by the Judgement of Charity, not out of any certain or infallible know­ledge.

The Apostle is here, very favourable to these Romans, which being weak in faith, did abstain from meats, which were forbidden by the Law of Moses, and did observe those days as holy, which the Law of Moses com­manded to be kept holy, and makes an Apo­logie for them: Yet he is very angry with the Galatians for observing Moses Law, as may appear by divers passages of the fourth and fifth Chapters of the Epistle written to them A question therefore may be asked, why the Apostle should be so favourable to the Romans in this, and so sharp to the Ga­latians.

Answ. They of which the Apostle speaks here, were such as were Jews living at Rome and converted from Judaism to Christi­anity; who therefore were brought up un­der the Law of Moses, and accustomed to those things, which were commanded, and forbidden therein respectively; for which cause the Apostle thought it fit to deal gently with them, least by harsh and sharp dealing, they should forsake the Gospel of Christ and his faith, rather than be suddenly brought off from those observances, to which they had been accustomed all their days: And for that also that he would shew such reverence to the Law of Moses, as that it being dead, it should be buried, as it were, with honour. But the Galatians to which he wrote, were such as were Gentiles, and had been all their life-time brought up in Gentilism, never in Judaism: Therefore he would ne­ver suffer the Law of Moses, to be imposed upon them; but when they seemed to be willing to receive it (when false Apostles would have imposed it upon them) he re­bukes them sharply for it; lest if he should seem to tollerate it, or wink at it in them, it might be thought that the keeping of Moses Law, was necessary to Justifi­cation, to which faith onely is requi­red.

Yet though the Apostle dealt thus gently and favourably with these Romans, that is, with these Jews of Rome here, and would not have them to be received to doubtful disputations concerning their opinions, yet he did suffer them but for a time, and did by little and little instruct them in the truth, and perswade them concerning the abrogation of the Law of Moses by Christ, as he had opportunity.

That therefore these weak Jews of Rome did observe days, and abstain from meats, according to the Law of Moses, and not ac­cording to the liberty or freedom which was purchased by Christ; It was not a thing commendable in them (for it did proceed from their weakness in the faith, ver. 1.) but was a fault in them rather; yet such a fault, as the Apostle would excuse, and have others, which were strong in the faith to ex­cuse also; interpreting what they did to the better part, and looking charita­bly to that, which was good or might be good in it.

Ver. 7. For none of us liveth to himself] i. e. For none of us, which are Christians, doth that, which he doth while he li­veth, for his own profit, or for his own glory.

Of us] i. e. Of us Christians.

Liveth] i. e. Doth any thing in his life-time.

To himself] i. e. For himself, that is, for his own profit, or for his own glo­ry. Ʋnderstand, chiefly or principally, or in comparison of what he doth for the glory of God.

And no man dieth to himself] i. e. And no man (which is a Christian) doth if he di­eth, by his death seek profit or glory to him­self; understand, chiefly and Principally, here too.

The Apostle speaks here in the person of a good and faithful Christian, such as we must take every one to be in Charity, while we have evidence to the contrary: And what he saith, he saith out of his Charity: And by what he saith here, he would confirm and prove, what he said before, to wit, that both the weak and strong Christian, did what they did there, to the honour of God the Lord.

Ver. 8. For whether we live we live unto the Lord] i. e. For whether we live, we do what we do all our life-time to the Glory of the Lord, that the Lord may be thereby glori­fied.

We] i. e. We Christians.

Whether we live we live, &c.] These two words Live, and Live are not to be taken here after the same manner or in the same sence; but are so to be distinguished, and taken, as we have shewed a little be­fore.

Ʋnto the Lord] i. e. Unto the Ho­nour and Glory of the Lord. See verse 6.

And whether we die we die unto the Lord] i. e. And whether we die, we do by our death glorifie the Lord.

Whether we live theref [...]re or die we are the Lords] This is the conclusi­on which the Apostle aimed at, and gathers from the sixth verse inclusive hi­therto.

And now having proved that all both strong and weak are the Lords, he leaves us, as a thing most evident to us, to conclude and judge, that it is not fit for us either to despise or to judge those which are his Ser­vants.

Ver. 9. For to this end Christ both died and revived that he might be Lord both of the dead, and the living] Between this and the former verse, Understand these or the like words.

And, this is but meet and just, viz. for us to be his servants, q. d. And this is but meet and just for us to be his servants. For to this end, Christ both lived and rose and revived, that he might be Lord both of the dead, and of the living, &c.

He saith that Christ died for this end that he might be Lord both of the dead and the li­ving, because Christ gave his blood as a price of our redemption, to redeem us out of the hands of the Devil, that we might be his Servants and a peculiar treasure to him, whether we live or whether we die.

And he is said to rise again and to revive after his death, that he might be Lord both of the dead and of the living; not that he did redeem us by his resurrection, or that his Resurrection was the price, or part of the price of our Redemption; but because by his Resurrection he shewed, that he had paid the full price of our Redemption, and by that, he came to take possession as it were, of that which he purchased or redeemed by his death. Neither could he have been Lord of us, as he was the man Christ Jesus if he had not risen again; For he was not man, after death, till by his Resurrection his body and soul were reunited, which had been severed by his death.

Christ when he redeemed us to be his Ser­vants, he did it, that we should be his Ser­vants not onely for term of this life, (which term, civil services among men cannot ex­ceed) but also, that we should be his Ser­vants for the life to come, yea, for ever and ever. And therefore is he said here to die, and rise, and revive, that he might be Lord both of the dead and of the living.

And rose and revived] Either here is an [...], where, And rose and revived is put for revived and rose again; Or, And rose and revived is as much to say, As, he rose, and by his Resurrection acquired a new sort of life.

Of the dead and living] By the living he meaneth here, those which live before death; yet puts he them here, after the dead; and therefore may he seem so to do; because they which live after death, are more obedient to God then they which live before death; and do him better service, as being freed from those Incumberances, which did beset them while they were in this life.

Ver. 10. But why dost thou judge thy bro­ther?] He useth an Apostrophe here to him who eateth not, and to him which observeth days, that is, to the weak in faith; who was ready to judge him, which did eat all things, and esteem all days alike, contrary to the prescript of Moses Law, for a sinner, in that he did so.

Why dost thou judge] i. e. Why dost thou condemn as a sinner.

Thy Brother] Supple, Which eateth all things, and puts no difference, of holiness be­tween days and days.

Or why dost thou set at nought thy Bro­ther?] He useth an Apostrophe here to him, who eats all things, and who puts no differ­ence of holiness between days and days; who because he was fully and truly per­swaded that the Law of Moses (which put a difference between meats and days) was abrogated, and had no more force now to binde, since Christs death; de­spised him and set him at naught, who abstained from meats forbidden by the Law of Moses, and who observed days as holy, which that Law made holy, for fear [Page 267] he should offend against it, as though it were still in force.

Why doest thou set at naught] See for the sence of these words, what I said on those, ver. 3. Despise him that eateth not.

Thy Brother] i. e. Thy brother in Reli­gion, to wit, Christian Religion, where all professors are Brethren and Sisters: And thy brother also according to the Flesh. For Saint Paul speaks here to Jews concern­ing Jews.

There is an energy or force in this word Brother, to condemn those which thus judge, and thus set at naught one another, and to make their fault the heavier.

We shall all stand before the Judgment-seat of Christ] [...]o wit, at the last day, there to give an account of all our actions to Chrirst our Judge, and to be condemned even for this, that we Judge and set at naught our brother, except we are sorry for what is past, and redress what is to come.

Ver. 11. For it is written] Viz. Isaiah 45 23.

He proveth here what he said before, to wit, That we shall all stand before the Judg­ment-seat of God.

As I live, saith the Lord, &c.] These words, Saith the Lord, are not read, Isa. 45.23. But the Apostle doth either add them of himself, to shew in whose Person the words are spoken; or else he repeats them out of some other part of that Chapter.

As I live, &c.] This is an Oath, and in this doth the Lord (who hath no greater to swear by) swear by himself.

Every knee shall bow to me] i. e. Every one shall worship me, either willingly, or whether he will or no.

To bow the knee is a sign of internal wor­ship, and is external worship it self, and it is put here for any worship in general.

And every tongue shall confess to God] i. e. And all men of all languages shall confess to God, Supple, that he is the Lord. Or e­very tongue shall praise God. For to con­fess is often put among the Hebrews, for to praise.

This shall they do both good and bad at the last day: The good willingly, the bad even against their will.

The good do this willingly even before that day cometh; and many bad, yea, the De­vils themselves have been forced already to confess to God; but yet all bad men have not so done. But at the last day, when Christ shall come to judge the quick and the dead there is none but shall do it, though they shall not all do it before that day.

The Apostle proveth by this verse what he said in the former. We shall all stand before the Judgement-seat of Christ. For then, and at no other time but then, shall every knee bow and every tongue confess to God, when they shall all stand before his tribunal, to be judged there.

Note from hence, that Christ Jesus is true God; for he is true God of which the Prophet Isaiah speaketh this: And it is Christ Jesus to whom the Apostle applieth it.

Ver. 12. So then every one shall give an account of himself to God] i. e. So then eve­ry one shall give an account of his actions to God.

This is that which the Apostle said in ef­fect vers. 10. when he said, We shall all stand before the Judgement-seat of God. For, for that end shall we all stand before the Judgement-seat of God, that every one, may give an account of himself to God.

The sence therefore is this, q. d. So then (being that we shall all stand before the Judgement-seat of Christ) every one of us, shall give an account of himself to God.

Shall give an account of himself to God] i. e. Shall be judged by God of all his acti­ons.

The Apostle alludes here to those which are Stewards or Bailiffs of other mens Goods, which are to give an account to their Lords or Masters, how they have laid out thos [...] their Goods.

Ver. 13. Let us not therefore judge one another any more] q. d Being therefore that every one of us, shall give an account of himself to God; let us not judge or con­demn one another any more, lest by so do­ing we should make our accounts the great­er against our selves at that day.

Note, that whereas the Apostle did be­fore in this Chapter, use this word Judge only of the weaker brother towards the stronger; here he useth it, not only of the weaker brother towards the stronger, but of the stronger also towards the weaker, and includes in it that which he call'd despising and setting at naught, verse 3. and 10. For he that despiseth his brother, or sets him at naught, doth in some sort judge him; for he judgeth him either to be culpably igno­rant, or superstitious, or such a one as is not thankeful to Christ for that liberty, with which he hath made him free.

The Apostle makes himself here one of those which he speaks of, by a Figure called [...] or [...].

Let us not judge] That is, Let us not con­demn.

[...] is put here for [...], as it is often, and as it is before in this Chapter.

But judge this rather, that no man put a stumbling block, or an occasion to fall in his brothers way] q. d. But judge this rather, and resolve, and conclude of this as of a truth, that no man ought to put a stumbling block, &c.

The word Ought is here to be understood, for the Apostle speaks not of this as of an act, but as a duty.

Judge this, &c.] To Judge is to be taken here otherwise than it was immediately be­fore; for there it was taken for to Condemn, here it is taken for to think, or firmly to resolve or conclude of the truth of a thing upon mature deliberation. There is therefore an Elegant [...] here in these words, [...] and [...] Let us judge, and Judge, by reason of the diversity of their signi­fication.

The Apostle seemeth to turn here by an Apostrophe to those which are strong. And note, that the Apostle changeth the persons here: For whereas he said before Let us not judge, in the first person. He saith here, Judge, that is, Judge ye, in the second person.

That no man put a stumbling block, or an occasion to fall in his brothers way] i. e. That no man ought to put a stumbling block, &c.

The word [...], oportere, ought, is here to be understood (as I said before.)

To put a stumbling block, or an occasion to fall in a brothers way, signifieth to give an occasion to a brother to sin. And the phrase is Metaphorically taken from a stumbling block, which is laid in the way wherein a man should walk, or run, whereat he stum­bleth or falleth, and so receiveth hurt. And from the Till of a Mouse-Trap (for so the word [...] signifieth which is here ren­dred an occasion to fall) which beareth up the Trap, and to which the bait is tied, which while the Mouse gnaweth, the Till yields, and the Trap falls, and the Mouse is taken.

That in which the Apostle feared, that the strong in faith would put a stumbling block, or an occasion to fall in his weak bro­thers way; that is, that by which he was afraid, that the strong in faith would make his weak brother to sin, was this, That the strong in faith, that is, that he (which was fully perswaded that Moses Law was abro­gated by Christ, and that therefore he was not bound to put that difference between meats and meats, as was put by Moses Law, but was now free from that) would make use of his freedom, and so eat those meats which were forbidden (and pronounced as unclean by Moses Law) before and in the sight of his weak brother, who was not per­swaded of the abrogation of Moses Law, but that those meats which Moses Law made unclean, were unclean still: by which means a weak brother would either rashly con­demn him, as a sinner and transgressor of the Law, whom he saw eat of those meats, and so would sin, by his rash censure of his brother: or else he would eat of those meats himself, which he was perswaded were un­clean, being drawn thereunto against his conscience, by the example of his stronger brother; because he saw him which was strong eat thereof, and so by eating thereof, would sin against his conscience, and so a­gainst God.

Ver. 14. I know, and am perswaded by the Lord Jesus, that there is nothing unclean of it self, &c.] i. e I know by the light of na­ture, and am perswaded by the knowledge which I have, through the Lord Jesus Christ, that there is nothing unclean of it self, &c.

The Apostle prevents an objection here, for whereas he would not have the strong Christian (by his eating of meats indifferent­ly) to put a stumbling block or occasion to fall in his brothers way. The strong Chri­stian might object and say. But how can I put a stumbling block, or an occasion to fall in my brothers way, by any meat that I eat, when as there is no meat which is unclean in it self. And it must be now unclean in it self, if it be a stumbling block or occasion to fall, when as Moses his Law is abrogated, which made things unclean by forbidding them to be eaten.

To this the Apostle answers. I know, and am perswaded by the Lord Jesus, that there is nothing unclean of it self, but yet to him that esteemeth any thing to be unclean, to him it is, as if it were unclean indeed. Therefore the eating of that which is not unclean in it self, may be to thy brother a stumbling block and an occasion of a fall to him, if he do but think that it is unclean.

To him that esteemeth any thing to be un­clean] i. e. To him that esteemeth, or is perswaded, that any thing is unclean, ei­ther in it self; or because it is forbidden by the ceremonial Law of Moses.

To him it is unclean] To him it is, as if it were unclean, and it will, if he useth it, make him unclean and a sinner, because he useth it, with such a thought, or such a perswasion.

The Apostle saith here, that to him that thinketh any thing to be unclean, to him, it is unclean, not because a mans thought can make that any way unclean, which is other­wise clean; but because the conscience of him, that thinketh any thing to be un­clean, which is not so; bindes him as much to abstain from it, as if it were unclean in­deed.

Therefore the particle As, is here to be understood, that the sence may be this, to him it is as unclean, a particle which is of­ten left to be understood.

Ver. 15. But if thy brother be grieved with thy meat, now walkest thou not charitably] The Apostle prevents another objection here: For the strong Christian may say. If it be so that there is nothing unclean in it self, being that the Law of Moses is abrogated, though a weak brother be offended, yet, why may not I lawfully use any meat that I have a mind to. This objection, I say, the Apostle prevents, saying. Yea, but if thy brother be grieved with thy meat, now wal­kest thou not charitably. As if he should say, thou mayst lawfully eat what thou hast a mind to, because nothing is unclean in it self, and because the Law of Moses is abrogated, which made many things ce­remonially unclean, if thou dost not offend a weak brother by thy eating, and thereby transgress the rule of charity; but if thou canst not, use this liberty, but that thou must offend thy weak brother and grieve him, if thou eatest; thou transgressest the Law of charity by eating and so sinnest.

Note here, that we must not so use the liberty of things indifferent, but that in the use thereof we must be subject to the Law of charity, by which we are bound, not to offend a brother, that is truly weak. But yet things, which are in there own nature in­different, when they are either forbidden, or commanded by lawful authority, are now no longer indifferent, to those, which are under that authority during the time, that they are so forbidden, or com­manded.

If thy brother be grieved] i. e. If thy brother be so far troubled, with thy eating those things, which are forbidden by the Law of Moses, as that he thinks to his grief, that thou dispisest the Law of God, which was given by Moses, who yet wouldst be accounted a Servant of God: Or that he is in a manner forced by thy example to eat against his conscience, and so to his grief, those things which he is per­swaded in his conscience (though falsly) cannot lawfully be eaten: Or is any other way grieved with the meat, that he seeth the eat, and with thy eating of it, &c.

We may say, that to be grieved, here, is as much as to be offended, or to stumble or fall by occasion given. For they which stumble, and fall, and so come by hurt [...] i. e. They are grieved. The sence therefore of these words. If thy brother be grieved, may be this if thy brother be offended, in re­lation to what he said, ver. 13. That no man put a stumbling block, or occasion to fall in his brothers way.

This word this way taken, hath in it a metaphorical Metonymy.

With they meat] i. e. With thy meat, or because he seeth thee eat those meats, which are forbidden by the Law of Moses, which he yet thinks, thou mayest not lawfully eat.

Now walkest thou not charitably] That is, thou transgressest the law of Charity, which commands the to love thy neigh­bour as thy self.

Destroy not him] i. e. Cause not or give not therefore occasion to him to do, or commit that, for which he may be dam­ned and lose his soul.

A man may be damned and loose his soul, for every sin, as for rash judging or con­demning his brother: For judge not that ye be not judged, saith our Saviour, Mat. 7.1. And for eating that which he doth but doubt whether he might lawfully eat or no; for he that doubteth is damned if he eateth, saith the Apostle, ver. 23. &c,

With thy meat] i. e. With the use of thy liberty, which thou hast in eating what meats thou wilt: or with the abuse thereof, rather.

For whom Christ died] This is empha­tically and feelingly spoken. And this doth aggravate the sin of him which eats, with the scandal and offence of his brother; when as his brother is considered, as such an one, as for whom Christ died.

Ver. 16. Let not then your good be evil [Page 270] spoken of] That is, Do not ye then so use your Christian liberty (which is a great good, which you have received by Christ, and an ease from a hard yoke) as that your weak brethren, should so much as defame it, and speak evil of it, through you.

The Apostle speaks here to the faithfull Jews, which believed in Christ, and the stronger sort of them, and by their good, he meaneth their Christian liberty, which they had by Christ (who by his death ab­rogated the Law of Moses) in eating any kind of meats without difference: Which liberty he calls their good, because by that they were delivered from a great evil (I speak not evill of sin) That is, from a great yoke, or burden of the ceremonial Law.

This good is evill spoken of, when it is called by weak brethren, who are not per­swaded of the abrogation of Moses Law, Sin, Abomination, Ʋncleanness, the Licen­tiousness of the flesh, the indulgency and cockering of the Gorge, the Patent or Privi­ledge of gluttony, and the like, which terms the weak brethren would be ready to give it, if they should see the faithful, and stronger Jews using this liberty freely before their eyes. Yea, it would be called the mur­der of souls, if it should be so, that they should cause their weak brethren to sin, by their abuse of it: And, this last the Apostle seems here to mean, having said just before: De­stroy not him with thy meat, for whom Christ died.

Ver. 17. For the Kingdom of God is not meat and drink] The Apostle prevents another objection here; for the strong in faith might say: yea, but I may justly fear that God will be angry with me, and good men would blame me, if I should not make use of that liberty, which Christ hath purchased for me; and I may fear that I should not advance the Kingdom of God, as I ought to do, if I should neglect to exercise, so great a grace of Christianity, as this our li­berty is. This objection, I say, the Apo­stle prevents here saying; For the Kingdom of God, &c. q. d. And, you need not fear that God will be angry with you, and that good men will blame you, if you should not make use of that liberty, which Christ hath purchased for you, and that you should not advance the Kingdom of God, as you ought to do, if you should neglect to ex­ercise so great a grace of Christianity, as this liberty is, especially in this case. For the advancement of the Kingdom of God con­sisteth not in the eating of meats or drink­ing drinks indifferently, but in righteous­ness, and peace, and joy, through the Holy Ghost: And he that in these things serveth Christ, is acceptable to God, and approved of men.

For the Kingdome of God] i. e. For the advancement of the Kingdom of God, Meto­nymia.

The Kingdom of God is to be taken here, first, for the Church of God, the Church mi­litant here on earth, which is also called the Kingdom of Grace; and this Church is called the Kingdom of God, because God reigns in the hearts of the Saints and the faithfull, which are the members thereof, by his ho­ly Spirit; and he gives to all the members thereof his Laws, and protects them, and doth all the offices of a King to them, and moreover rules them visibly by his Mini­sters and vicegerents.

Then Secondly, The Kingdom of God is to be taken here by a Metonymy, for the advancement of this Kingdom.

It is the duty of every Christian to ad­vance this Kingdom of God, which we do, when we edifie one another, as the Apostle speaks, ver. 19.

Is not meat and drink] i. e. Consisteth not in the free use of that liberty, which Christians have in eating and drinking all things, without difference or distincti­on.

Meat and drink, are taken here by a Metonymy, for the free use of meat and drink, without difference or distinction.

Note, that there was no such distinction of drinks under the Law, as there were of meats. For there was no restraint of drinks, but to the Nazaren. Numb. 6.3. And to the Priest, when he was to go about his ministery, Levit. 10.19. Therefore he seem­eth not to speak of drinks, as they are in themselves, but as joyned with meats in meals, and are, as it were, one with them.

Note here, that it is no where commanded to eat and drink all things indifferently, it is onely free for us to eat and drink, what we will, so it be done without offence: But as for the other things here mentioned, as Righteousness, and Peace, they are command­ed and those things we must do though a weak brother; be offended thereat.

But Righteousness] Righteousness is ta­ken here for the working of Righteousness [Page 271] that is, for an holy and righteous conversa­tion.

And peace] Peace is taken here for the following and ensuing of peace with our Neighbour and brother, and using the means conducing thereun­to.

Note, that whatsoever other Chri­stian vertue, there is, besides Righteousnes and Peace, it is to be understood here by a Syllepsis.

And joy] The joy here spoken of is the joy, which we take in working the works of Righteousness, and in pursuing and fol­lowing and maintaining peace with our Neighbours. [...], as saith, Aristot. Ethic. ad Nichomach. lib. 1. cap. 8. That is, He is not a good man, which re­joyceth not in vertuous actions; nor can any one say, that he is just or righteous, who rejoyceth not to do justly or righte­ously, &c.

In the holy Ghost] i. e. Through the holy Ghost; That is, which joy is stirred up in us by the holy Ghost, who doth not onely make us to do these things, but to do them joyfully.

The Apostle adds this, to distinguish this Righteousness and Peace, from that which is Civil: And this joy, from that which is carnal.

Note, that the preposition In, is ta­ken here by an Hebraism for By, or Through.

Ver. 18. For he that in these things serveth Christ] i. e. He that in these things, to wit, Righteousness, and Peace pursued with joy, Serveth Christ in the advancement of his Kingdom.

Is acceptable to God] i. e. He is ac­cepted of God, and pleaseth him well; (For that he doth by these things, promote and advance his Kingdom) though he do not eat of those things, which he may law­fully eat of.

And approved of men] i. e. And is ap­proved of good men, as a good man, who praise him for following after Righte­ousness and Peace, and rejoycing there­in.

Ver. 19. Let us therefore follow the things, which make for peace and things wherewith one may edifie another] This Inference, or Corollary is drawn from that, that the kingdom of God is said to consist, not in meat and drink, but in Righteousness and Peace, ver. 17.

Let us therefore follow after the things which make for peace] q. d. Being then, that the kingdom of God consisteth as in Righteousness, so in Peace, let us follow after those things which make for peace. That is, let us follow after those things which beget, and preserve Peace and Concord one with an­other.

The Apostle obliquely taxeth here, the free eating of all things, before the weak bre­thren: which did not only discover a diver­sity of judgements between the strong and the weak, but did also produce alienation of affections: He taxeth also their disputes and contentions, which they had about the Law­fulness of eating things forbidden by Moses Law (of which ver. 1.) which ended in pure discord.

And things wherewith one may edifie an­other] q d. And being that the Kingdom of heaven consisteth as in Peace so in Righte­ousness, let us follow after Righteousness, and work the works thereof, that by our exam­ple we may edifie others also.

To edifie or build up is in the Apostles lan­guage sometimes to bring to Christ, some­times to better one another which is in Christ already, in the way of Christianity. And the word used in this sence is Metaphorically used; And the Metaphor is taken f [...]om hou­ses or Material buildings, in allusion to which the faithful are also called the Tem­ple of God, in which God dwelleth by his Spirit: And in allusion to which the Church of God (which is the company of the faith­ful) is sometimes also called by the name of a City as the new Hierusalem, which is built and compacted out of the Saints, and faithful of God; as a material City, is out of stones, &c.

The Apostle obliquely taxeth here again the free eating of all things before the weak brethren, whereby they were offended and occasioned to sin, yea, and whereby some also were so offended as that they turned from Christianity to Judaism again.

Ver. 20. For meat, destroy not the work of God] These words are like to those, ver. 15. Destroy not him with thy meat, for whom Christ died. And are a kind of repetition thereof, which the Apostle repeats to make the strong Jews, the deeper to appre­hend it, q. d. For meat, I say, destroy not, &c.

For meat] i. e. For that that, thou wilt [Page 272] use [...]hy liberty in eating all meats without differ [...]nce.

D [...]troy not] See ver. 15.

[...]e work of God] i. e. Thy weak bro­the [...]

A weak brother, yea, every Christian is called [...]he work of God, not so much for that, that God mad [...] him and fashioned him when he was in his mothers womb; as for that, that God formed in him the Image of Christ, Gal. 4.19. For we are Gods workmanship, created in Christ Jesus to good works, Ephes. 2.10.

All things indeed are pure] The Apostle prevents an objection here: For the strong Christian may say, are not all meats clean and pure, why then may I not eat them? This objection the Apostle prevents, say­ing; All things indeed are pure, but yet it is evil: For that man who eateth with of­fence.

All things indeed are pure] i. e. That is, all meats indeed are pure in themselves, so that they cannot in themselves defile a man.

All things] That is, all meats, as verse 2. Synechdoche Generis.

But it is evil for that man who eateth with offence] i. e. But yet it is evil for that man who eateth any meat with the offence and destruction of his weak brother; for he sins by that, against the law of cha­rity.

That which is pure and clean in it self, may be ill and sinful by accident, to him that useth it.

Ver. 21. It is good neither to eat flesh, nor to drink wine, &c.] It is good to abstain, not only from meats and drinks, which are forbidden by the Law; but also from all other meats and drinks, yea, and from all things else of this nature, whereby a weak bro­ther stumbleth, or is offended, or made weak.

It is good, &c] It is good to abstain, as is aforesaid: because he that should not abstain, in this case, would sin, and so incur the guilt of punishment, due to him, for making his weak brother to offend; as also because if he doth abstain, he shall not lose his reward with God, for having this tender respect to his weak brother.

Nor any thing] Nor to do any thing. The speech is Elliptical.

Whereby thy brother stumbleth or is of­fended] i. e. Whereby thy brother is made to sin.

These phrases are Metaphorical, see of the Metaphor, ver. 13.

Or is made weak] The Apostle speaks here of a weak brother: And then is a weak brother said to be made weak, when that in­firmity or weakness of his, is made by any means to shew it self, or is by any means in­creased.

A Brothers weakness may shew it self, and be increased, not only to sin, but to revolt from Christianity if it be not regarded and born with, Or, [...] may be taken in the same sence here as I said [...] was taken verse 15. and upon the same, or like rea­son, for a man may so stumble and fall as that he may [...] there is to be weak in soul through some hurt there recei­ved by sin.

Ver. 22. Hast thou faith? have it to thy self before God] The Apostle prevents an­other objection here: For a strong brother may say, I believe and am throughly per­swaded that I may lawfully eat all meats; shall I then have this Christian faith or per­swasion, and yet never be suffered to make use of it? This objection the Apostle pre­vents, or answers, saying, Hast thou faith? that is, dost thou believe and art thou perswa­ded that thou maist lawfully eat all meats: Have thou this thy faith and perswasion, and make use of them privately before God onely, where God only and not man seeth, that thou mayest not offend any one in the use thereof.

Hast thou faith?] Faith is taken here, for a perswasion, by which a man is perswa­ded or believeth, that that is lawful which he doth; And in particular that it is law­ful for him to eat all manner of meats, yea, those which were forbidden by Moses Law, See more ver 23.

Have it to thy self before God] Make use of it by thy self in private, before God, only (who seeth in private) and not before men, who may be offended at it.

The word Onely is to be understood here, as it is often else where to be under­stood.

God seeth in private, and taketh notice of what is done in private to reward it, Matth. 6.4.

Happy is he that condemneth not himself, in that thing which he alloweth] i. e. Happy is he, that in the use of that thing, which he approves, and is perswaded is lawful, doth not that, for which he may be condem­ned.

He doth that for which he may be condem­ned even by God, who in the use of that, which he is perswaded may be lawfully used, offendeth his weak brother, and causeth him to sin.

That condemneth not himself] i. e. Which doth not that, for which he may be con­demned.

Which he alloweth] i. e. Which he ap­proveth, and finds (upon trial, as it were) to be lawful, and is thereupon perswaded of the lawfulness thereof.

Allowing here is opposed to doubting, vers. 23. And he which alloweth of what he doth, to him which doubteth of what he doth.

Ver. 23. And he that doubteth is damned if he eat] q. d. And he also which doubt­eth whether it be lawful to eat, what he is about to eat, or no, is damned (without repentance) if he eat, during this doub [...] ­ing.

The Apostle may use an Apostrophe here to the weak Christian, and tell him in what he also might be damned, as well as the strong, in what he, [...]hat he might avoid it: Or else he may continue his speech unto the strong, and shew, how he may condemn him­self in that thing which he alloweth: he may condemn himself, in making his weak bro­ther, by his example to eat of that which he indeed alloweth, but his weak brother doubt­eth of, and so in bringing his weak brother into damnation: For he that doubteth is damned if he eat, because he eateth not of faith, &c.

Because he eateth not of faith] i. e. Because he is not perswaded, that he may Lawfully eat, that which he eat­eth.

Faith is not taken here for that faith whereby we believe in Christ, and which denominates them faithful which have it, and Infidels which have it not; but it is taken for the belief or perswasion of the Lawfulness of that which we do, so that he which doth any thing with a doubting conscience, doth it not of faith.

Whatsoever is not of faith is sin] i. e. Whatsoever is not done out of a belief or perswasion that it may be lawfully done, is sin.

Bene praecipiunt, qui vetant quicquam a­gere, quod dubites aequum sit, an iniquum; ae­quitas enim lucet ipsa per se: Dubitatio au­tem cogitationem significat injuriae, saith, Tully Offic. Lib 1.

That which the Apostle saith here, viz. Whatsoever is not of faith is sin, is a general saying, which concerneth all, both Jews and Gentiles.

CHAP. XV.

1. WE then that are strong, ought to bear the infirmities of the weak, and not to please our selves.

1. Whereas therefore it is not good to do any thing, whereby our weak brother may stumble, or be offended, or be made weak, we, whosoever we are, whether Jews or Gentiles, that are strong in the faith, ought to bear the infirmities of the weak, and not so to please our selves (in doing that which we know we may lawfully do) as to make the weak to do that, which they think they may not do law­fully.

2. Let every one of us please his neighbour, for his good to edifica­tion.

2 Let every one of us please his neighbour as well as him­self, yea, let him please his neighbour though he displease himself, and humour him, for his good, that he may grow up more and more in Christianity.

3. For even Christ pleased not himself, but as it is written, The reproaches of them that reproached thee, fell on me.

3. For even Christ (whose example we ought to follow) though he were Lord of all, & above all principalities and powers, yet he pleased not himself; but did that which was grievous to his humane nature, that he might do good to others; for, that he might do good to others, and please them; he took upon himself the punishments due to them for the reproaches wherewith they reproached the living God; according to that which he says (Psalm 69.9.) The reproaches of them (O God) which reproached thee, fell on me.

[Page 274] 4. For whatsoever things were written afore time, were written for our learning, that we through patience and comfort of the Scri­ptures might have hope.

4. But thou wilt say: What doth that appertain to thee now, which is written in the Old Testament? But say not so. For whatsoever things were written heretofore, in the books of the Old Testament, were written for our instruction, to teach us (among other lessons which we may learn from thence) patience to bear the infirmities of the weak; and comfort, which the Scriptures minister to all those, which do bear any thing, which God would have them to bear, with patience: That we through such patience and comfort as the Scriptures teach, may have hope, even hope of eternal life, which God will give to them which do such things.

5. Now the God of patience and consolation, grant you to be like-minded one towards another, according to Christ Jesus.

5. Now, seeing that patience and comfort are such precious things, and give us hope of eternal life, the God of patience and of comfort, give you patience, and comfort, through the Scriptures, that ye, through patience and comfort, may be of the like affection one towards another (and so may bear one with another) according to the will and example of Christ Jesus.

6 That ye may with one mind and one mouth glorifie God, even the Father of our Lord Jesus Christ.

6. That being of the like affection, when ye meet to­gether in the holy Congrega­tion, ye may with one hea [...]t and one mouth glorifie God, even the Father of our Lord Jesus Christ; which will be yet a greater blessing to you.

7. Wherefore receive ye one another, as Christ also received us, to the glory of God.

7. Wherefore receive and embrace ye one anothe, in a loving and respectful manner as Christ also received and embraced us, that God may be thereby glorified.

8. Now I say, that Jesus Christ was a minister of the circumci­sion for the truth of God, to confirm the promises made unto the Fa­thers:

8. And that ye may so re­ceive and embrace one ano­ther, I say to you Gentiles, that Christ Jesus was himself in person a minister of the Jews; and that he was so, to shew the truth and veracity of God, and to confirm the promises which God made to their fore-fathers, of sending the Messiah in person to them; so that being that the Jews were so highly honoured of God, and of his Christ; ye ought also to love, honour, respect and re­ceive them.

9. And that the Gentiles might glorifie God for his mercy, as it is written, For this cause I will confess to thee among the Gentiles, and sing unto thy name.

9. And I say to you Jews, that the Gentiles have receiv­ed such mercies by Christ, as that they have cause to praise and glorifie God for them. And that which I say concerning the Gentiles, is no other than what was pro­phesied of them of old. For (Psalm 18.49.) David saies in the person of Christ: For this cause I will con­fess to thee among the Gentiles, and sing praises unto thy name.

10. And again he saith, Rejoyce, ye Gentiles, with his people.

10. And again, Moses by a prophetick Spirit saith, Re­joyce ye Gentiles with his people, Deut. 32.43.

11. And again, Praise the Lord all ye Gentiles, and laud him all ye people.

11. And again, David saith, Psalm 117.1. Praise the Lord all ye Gentiles, and laud him all ye people.

12. And again Esaias saith, There shall be a root of Jesse, and he that shall rise to reign over the Gentiles, in him shall the Gentiles trust.

12. And again Isaiah saith, Isa. 11.10. There shall be a a root of Jesse, and he that shall rise to reign over the Gentiles, in him shall the Gentiles trust.

Being therefore that the Gentiles have received such mercies of God, as that they may justly praise and glorifie God for them, according to the prophesies which went of them of old, ye Jews ought also to love, ho­nour, respect and receive them.

[Page 275] 13. Now the God of hope fill you with all joy and peace in be­lieving, that ye may abound in hope, through the power of the holy Ghost.

13. Now that I have told you Gentiles these things con­cerning the Jews, and you Jews these things concerning the gentiles, the God of hope grant that ye may believe them, that he may fill you with all joy and peace by believing, and that ye may have thereby abundant hope of eternal life, through the powerful operation of the holy Ghost.

14. And I my s [...]lf also am perswaded of you, my brethren, that ye also are full of goodness, filled with all knowledge, able also, to admonish one another.

14. But perhaps some of you will say unto me: Paul by this your writing to us, you think that there is little good­ness in us, and that we are such babes or fools, as that we know not what is amiss, and are not able to admonish one another, in a brother­ly way when any of us erreth: But whatsoever you think, yet others think that we are full of goodness and knowledge, and that we are able to admonish one another. But in answer to this, I say, I Paul also, even I my self, am perswaded as much of you, brethren, that ye also (as well as other Christians) are full of goodness, filled with knowledge, able also to admonish one another.

15. Nevertheless, brethren, I have written the more boldly unto you, in some sort, as putting you in mind, because of the grace that is given to me of God,

15. But yet notwithstand­ing, my brethren, I have writ­ten somewhat boldly unto you in some sort, not that I might teach you what ye know not, but that I might put you in mind of, and call to your remembrance what ye know. And this I do, because the grace or office which is given to me of God, requireth this of me.

16. That I should be the minister of Jesus Christ to the Gen­tiles, ministring the gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the holy Ghost.

16. For I have this grace or office of God, that I should be the Minister or Servant of Je­sus Christ to the Gentiles, performing the holy function of a Priest in the Ministery of the gospel of God, that the Gentiles being made as a sacrifice or oblation, might become such a sacrifice or oblation, as is acceptable unto God, being sprinkled and sanctified by the gifts of the holy Ghost, through my ministery.

17. I have therefore whereof I may glory through Jesus Christ, in those things which pertain to God.

17. But perhaps some of you Romans will say, But Paul if thou hast this grace given thee of God, that thou shouldst be the Minister of Jesus Christ to the Gentiles, why dost thou not make use of this Ministery? why hast thou not come to Minister the gospel of Christ to us Gentiles which live at Rome? Thou lets this thy gift, to lie Idle. Know ye therefore that this grace or office which I received of God, was not be­stowed upon me in vain, for by the exercise of that office, and stirring up of that grace in me, I have done that in those holy things which appertain to God, whereof I may glory through Jesus Christ.

18. For I will not dare to speak of any of those things, which Christ hath not wrought by me, to make the Gentiles obedient by word and deed,

18. For, (for I will not dare to speak of any of those things which Christ hath not wrought by me) Christ hath wrought effectually by me, by word and deed.

19. Through mighty signs and wonders, by the power of the Spirit of God, so that from Jerusalem, and round about unto Illyricum, I have fully preached the Gospel of Christ.

19. By mighty signs and wonders, by the power of the holy Ghost, to make the Gen­tiles obedient to the Gospel: So that from Jerusalem, and round about Illyricum, I have fully preached the Gospel of Christ with happy success.

20. Yea, so have I strived to preach the gospel, not where Christ was named, lest I should build upon another mans foundation:

20. And I have, with a kind of Ambition, endeavoured thus to preach the Gospel; Not where Christ had been named before, (lest I should build, as it were, upon the foundation, which another man had laid; and enter upon his labours.)

[Page 276] 21. But as it is written, To whom he was not spoken of, they shall see: and they that have not heard, shall understand.

21. But where Christ had been never before preached or heard of, there have I preached; So that, that is in part fulfilled, by me, which was written, Isa. 52.15. To whom Christ was not spo­ken of, they shall see, and they that have not heard of him shall understand him.

22. For which cause also I have been much hindred from coming to you.

22. For which cause also (a­mong others) I have been much hindred from coming to you, whom I have desired of a long time to see.

23. But now having no more place in these parts, and having a great desire these many years to come unto you.

23. But now finding no place in these parts, in which I have not preached the Go­spel already, so that there is no necessity now of my continuing here any longer, and having a great desire these many years to come unto you.

24. Whensoever I take my journey into Spain, I will come to you: For I trust to see you in my journey, and to be brought on my way thitherward by you, if first I be somewhat filled with your company.

24. Whensoever I take my journey into Spain, I will come to you. For I trust to see you in my journey, and to be brought on my way thi­therward by you, when first I have been somewhat filled with your company, and have enjoyed that and a while.

25. But now I go unto Jerusalem, to minister unto the saints.

25. But for the present, though I much desire it, I cannot come to you, for I am going to Hierusulem, to carry to the poor Saints there, those almes, which I have received of the Churches of Macedonia and Achaia for them.

26. For it hath pleased them of Macedonia and Achaia, to make a certain contribution for the poor saints, which are at Jerusa­lem.

26. For it hath pleased them of Macedonia and Achaia to make a certain contribu­tion, for the poor Saints, which are at Hierusalem, who are in much want, at this time.

27. It hath pleased them verily and their debtors they are. For if the Gentiles, have been made partkers of their spiritual things, their duty is also to minister unto them in carnall things.

27. It hath pleased them I say, and indeed they could not well do any less: for their debtors, they are so to do in a certain manner; for if the Gentiles have been made partakers of their spiritual things; their duty is truly to answer this, and to minister to them in carnal things.

28. When therefore I have performed this, and have sealed to them this fruit, I will come by you into Spain.

28. When therefore I have performed this journey to Hierusalem, and this service, which I spake of, and have delivered to them, that mony which the Churches of Macedonia and Achaia have con­tributed to them (which by Gods grace I will do without any diminution of it, at all) which is the fruit of their faith, I will come by you, when I go to Spain.

29. And I am sure that when I come unto you, I shall come in the fulness of the blessing of the Gospel of Christ.

29. And when I come un­to you, I am sure I shall so come, as that you shall re­ceive abundance of blessing by the Gospel of Christ, which I shall preach unto you, at my com­ing.

30. Now I beseech you brethren, for the Lord Jesus Christ sake, and for the love of the Spirit, that ye strive together with me in your prayers to God for me.

30. Now because I am im­ployed in this business to Je­rusalem of carrying alms thi­ther, I beseech you Brethren, for the Lord Jesus Christ his sake, and for the loves sake, which the holy Ghost worketh in us Christians, one towards another; that ye strive together with me in your prayers to God for me.

[Page 277] 31. That I may be delivered from them, that do not believe in Ju­dea, and that my service which I have for Jerusalem, may be ac­cepted of the saints:

31. That I may be delivered, and kept safe from them, that believe not in Judea, which bear a cruel hate against me; And, that my Service, which I have for the Saints at Hierusalem, may be accepted of them.

32. That I may come unto you with joy by the will of God, and may with you be refreshed.

32. That so I may come to you with joy, if it be Gods will, and may be refreshed with you.

33. Now the God of peace be with you all, Amen.

33. Now God, which is the Author of peace, be with you all, and grant you his peace, Amen.

CHAP. XV.

Ver. 1. We then that are strong, ought to bear the infirmities of the weak] The Apostle having in the former Chapter, instructed the Christian Jew which is strong in the faith, how he should carry himself to the Christi­an Jew which is weak, turns his speech here from him to the strong Christian in general, whether he be Jew, or whether he be Gen­tile, by an Apostrophe, and whereas he spake in the former Chapter, and treated there of such days and such meats only, as had been differenced by the Law of Moses: Here he speaks of all things, which are any waies dif­ferenced by the opinion of men. He speaks here I say, in general to the strong Chri­stian, whether he be Jew or Gentile, and instructs the strong Jew how he should carry himself to a weak Gentile; and a strong Gentile how he should carry himself to a weak Jew; and this he seems to do especi­ally, though a strong Gentile may also learn from hence, how to carry himself to a Gen­tile, which is weak.

We then that are strong, ought to bear the infirmities of the weak] This is inferred from the last verse of the fourteenth Chapter, for it is a general truth which he there saith, viz. that he that doubteth is damned if he eat, be­cause he eateth not of faith: for whatsoever is not of faith is sin. Or rather it is inferred from those words of the 21 vers. It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother stumbleth, or is of­fended, or is weak.

We that are strong] Those he calls strong here, which are strong in faith, that is, which are so well skilled and so well per­swaded, of the lawful use of things which are indifferent in their own nature, as that they can use them without scruple or doubt of conscience.

Ought to bear the infirmities of the weak] Those he calls weak here, which are weak in faith, as he said Chap. 14.1. that is, such as have not attained to so much knowledge, as to know what they may lawfully do, or what they may lawfully leave undone, in such things as are in their own nature in­different, and are soon offended at other mens doings in such matters. And this their ignorance and aptness to be offended, he also calls their infirmity or weakness.

Then do the strong bear the infirmity of the weak, when they patiently suffer them in things indifferent, and do not rashly, or unadvisedly contradict them; when they avoid all means and occasions of offending them: And when, as they have opportu­nity, they do meekly instruct them, and wisely inform them concerning things in­different, that they may come to the right knowledge thereof, and may be confirmed in the faith.

In these words To bear the infirmity of the weak, the Apostle useth a Metaphor ta­ken from fellow travellers, where the stronger and best able to travel, will help the weakest and less able, to carry part of his burden or pack.

And not to please our selves] i. e. And not for our own humour or pleasure sake (be­cause we will shew what we may do in things indifferent) offend others by doing such things.

To please our selves therefore signifieth here by a Syllepsis or a Metalepsis, so to please our selves in our doings (which we may as well not do) as to offend another, [Page 278] and be an occasion to him of sinning.

Ver. 2. Let every one of us please his neighbour, for his good to edification] i. e. Let every one of us, whether Jew or Gen­tile, do that which is pleasing to our neigh­bour, whether he be Jew or Gentile, and comply with him for his good to edification, though by so doing, we do contrary to our own humor or phansie.

The Apostle would have us to please our neighbour as well as our selves, that is, not to offend him, but to comply with him; but yet he would not have us to please him, and comply with him in any carnal and unseem­ly matter. And therefore he adds here, to his good to edification The chief things which he would have us here to please him in, are things indifferent in their own nature, in the use of which he would not have us to cross him, so as to offend him, or to make him sin.

To his good] By his good he means his spiritual good.

To edification] i. e. That he may be there­by edified.

Concerning the meaning of the word Edification, See Chap. 14. ver. 9.

Ver. 3. For even Christ pleased not him­self] i. e. For even Christ (who ought to be our pattern, and whom we ought to imitate) though he were Lord of all, yet did he do that which was grievous to his hu­mane nature, and displeasing to that, that he might save others, and so do that which was wel-pleasing to them.

But as it is written] Viz. Psalm 69. verse 9.

The reproaches of them which reproached thee, fell on me] i. e. The punishment due to them which reproached thee, for those their reproaches, fell on me, Supple, and they fell on me, not against my will, but with my will, yea, I willingly took them upon my self, that I might satisfie thee, for those their sins.

This is the meaning of these words, as the Apostle here useth them, and it is the end (which is here left to be understood) and the manner of Christs taking upon him the punishment due to the reproaches, of those sinners that reproached God, which brings this authority up to his purpose.

The reproaches] i. e. The punishments due to the Reproachers. Metonymie.

Of them which reproached thee] i. e. Of those sinners which reproached thee, O God, by their words and by their actions: For every sin, whether it be in word, or in deed, is a reproach to God, against whose Law they sin.

Fell on me] i. e. Fell on me, who yet was willing to bear them, yea, who did willingly take them upon me, and undergo them, that I might satisfie thy Justice for them, and so set them free.

Who sees not here, that Christ did that which was not pleasing to his humane na­ture in it self, but that which was pleasing to others: For to whom is it not pleasing, that Christ should satisfie for his sins, that he might escape the punishment due to them, and so be saved? And how would it be otherwise than grievous to the humane nature of Christ, in which he suffered, to suffer such pains as he suffered, and so be displeasing to that.

But note here, that these words as they lie in Psalm 69.9. are in the first sence spo­ken of David, who complains there to God of his afflictions, and how he was grieved to see and hear his enemies, so to reproach him the living God, as they did: And the sence of these words as they are thus spoken by David, is this; And the reproaches of them which reproached thee, fell on me, to the wounding of my Soul, to think that thou shouldest be so reproached. That is: And I was grieved at the heart to hear men reproach thee, as they did, and took it as grieuously as if they had reproached me my self. But in the second and sublime sence, they are to be understood as the words of Christ, and bear the same sence, as we at the first gave of them. For note, that David was a type of Christ, and his sufferings of Christs sufferings, wherefore many things which are spoken of David, in the First, and Historical sence; are to be understoood of Christ in the Second and Sublime sence, and many words which are spoken by Da­vid, are to be understood as spoken by Christ also, but yet not always in one and the same sence, the Holy Ghost so fitting the words, as that they may be spoken as well by the one as the other, in their several sences: But of this see what I said in my Preface to my Exposition on the Prophet Isaiah.

The reproaches of them which reproached thee, fell on me] It had been more congru­ous to the context here, for the Apostle to have said, The reproaches of them that re­proached God, fell on him: But, as I have observed before, the Apostle when he quotes any authority out of the Psalms or the [Page 279] Prophets, or any other part of the Old Te­stament, he quotes it (for the most part) as it lies there, and leaves his Reader to ap­ply it here.

Some ask the Question here, why the A­postle brings this testimony here, when he had more plain testimonies for his purpose, as that of Isaiah Isa. 53.4. He that hath born our griefs, and carried our sorrows, &c.

For answer to this: I conceive that the Apostle made choice of this testimony here, because it mentioneth reproaches expresly, and reproaches were the chiefest fault, which he had to complain of in the Romans, which if they had patiently born at the hands of one another, there had not been those con­tentions and discords among them, as were: For the weak judged the strong as a sinner in what he did, and the str [...]ng could not bear his censure: the strong despised the weak and vilified his weakness, and the weak could not bear this, and from hence and the like, arose reproachful words, and from thence discords and contentions among them.

Ver. 4 For whatsoever things were writ­ten, &c.] Between this and the former verse, understand these or the l [...]ke words: Neither think, that what I cite out of the Psalms is frivolous, as though that which was written in the Old Testament concerned us not q. d. Neither think, that what I cite here out of the Psalms is frivolous, as though that which were written in the Old Testament concerns us not, for whatsoever things were written afore time, were written for our learning, &c.

The Apostle did more than hint in that discourse which he had in the former Chap­ter, that the Law of Moses was abrogated; now lest any should think from thence, that the writings of the Old Testament concerned not any Christians, and they should object so much to him; he prevents this Objection saying: For whatsoever things were written afore time, were written for our learning, &c.

Whatsoever things were written afore time] i. e. Whatsoever things were written, to wit, in the books of the Old Testament, which books were written in former times, by the instruction of the Holy Ghost.

The Apostle speaks here, of those things which were written in former times, by men inspired by the Holy Ghost (which writings are contained in the books of the Old Te­stament) not of any other writings.

Were written for our learning, &c.] i. e. Were written for us, to teach us (among many other things) patience to bear the in­firmities of the weak, and comfort, which the Scriptures minister to all those, which do bear any thing, which God would have them to bear, with patience.

That we through patience and comfort of the Scriptures might have hope] i. e. That we through the patience, which the Scri­ptures teach, and the comfort which the Scrip [...]res minister to all those which do bear any thing, which God would have them to bear, with patience, might have hope, e­ven hope of eternal life; which God promis­eth them, who with patience and cheerful­ness, bear those burdens which he would have them bear.

The patience which the Apostle here speaks of, is the patience, which is seen in the bearing of the infirmities of the weak; with which he mentioneth or joyneth comfort, which the Scriptures minister to them, that bear the infirmities of the weak willingly; to encourage those to whom he writeth, to the patience which he speaks of; which en­couragement is yet augmented by that, that he saith, that this patience and comfort beget an hope in us of eternal life.

Of the Scriptures] i. e. Which the Scri­ptures teach and minister.

This Genitive is Genitivus efficientis.

Might have hope] To wit, of life or glo­ry everlasting.

They that bear that which God would have them to bear patiently, and find com­fort in their patient bearing, have hope of life everlasting, both because God hath promised everlasting life to them that bear such things with patience, and also because this their pa­tience, and the comfort which he ministers to them in their bearing, being gifts of the Ho­ly Ghost, are as earnests and pledges of life everlasting, See what we said Chap. 5. ver. 4.5.

Note, that though the Apostle mention­eth here only patience and comfort, as lessons which the Scriptures teach; yet these are not all the lessons which the Scriptures teach, and which we learn from them. For the Scriptures are able to make a man perfect, throughly furnished to every good work, 2 Tim. 3 17. But the Apostle mentioneth only these, because these are enough for his present purpose: For his present purpose here, is only to perswade the strong Christians to bear the infirmity of the weak ver. 1. And to please every man his neighbour (though [Page 280] it be against the grain of his own humour, and so burdensome to him) for his good to edification, ver. 2. To which he had need of patience to do these things, and comfort to hearten and encourage this his patience, that he might hold out; but if he had pati­ence and comfort, he had enough.

Ver. 5. Now the God of patience and conso­lation, grant you to be like minded one towards another] q. d. Now, being that patience and comfort are such precious thin [...], and give us hope of everlasting life; the God of patience and comfort give you patience and comfort, that ye may by them be like mind­ed one towards another, and have your hope of everlasting life confirmed in you.

Patience and Comfort were attributed in the foregoing verse, to the Scriptures, as to their cause, here they a [...]e attributed to God: But in this there is no repugnancy; for they are attributed here to God, as their princi­pal, their to the Scriptures, as their instru­mental cause, of which God is the Au­thor.

Whereas the Apostle speaks in the forego­ing verse of these three, Viz. Patience, Comfort, and Hope: He magnifies the two former, to wit, Patience, and Comfort. And adornes them here in this verse, by making God the Author of them; and the like he doth of Hope, ver. 13.

Grant you to be like minded one towards another] i. e. Grant you, whether Jews or Gentiles, to be like minded one towards another, Jews to the Gentiles and Gentiles to the Jews again, to wit, through Patience and Comfort.

To be like minded one towards another, sig­nifieth, to be of the same affection one towards another, that is, to be at concord and unity among your selves. For the Greek is [...] whe [...]e [...], is to be re­ferred (according to Saint Pauls usage of the word) not to the understanding, but to the affection. And [...] signifieth, among your selves. See the like Chap. 12.16. 2 Cor. 3.11. &c.

If men were of the same affection one towards another, they would have the same affections to others as they have to them­selves, and would do no otherwise to others, than they would to themselves, which would make all well among them.

Patience, and Comfort which strengthen­eth and encourageth Patience, were good means to make the Romans to be of the same affection, or to be at concord or unity a­mong themselves: For that which hindred the joyning of their affections, and unity and concord among themselves, was, that they could not bear one anothers burdens, nor could they please every one his neighbour; this was too troublesome and burdensome to them; but if they had but patience, and comfort joyned with their patience, then might they easily bear one anothers burdens, and every one please his neighbour for his good to edification, upon which an unity and concord of affections would follow.

In praying that they may be like minded one towards another, he prays that the strong might bear the infirmities of the weak, yea, that every one might please his neighbour for his good to edification (which was that which he exhorted to ver. 1.2.) and somewhat more.

According to Christ Jesus] i. e. Accord­ing to the will and Gospel of Christ J [...]sus, who requireth this at your hands.

Or (because he proposed the example of Christ ver. 3.) after the example of Christ Jesus, who shewed his kind affection to­wards us.

Christ Jesus is put here either for the Will or Gospel; or else for the example of Christ Jesus, by a Metonymie.

Ver. 6. That ye may with one mind and one mouth glorifie God] i. e. That ye may meet together in one Congregation, and there with one heart, and one voice glorifie God in praiers, and praises joyntly, which ye cannot do so long as these divisions, and causes of these divisions are among you; and so long as the strong will not bear the infir­mities of the weak; and so long as every one endeavoureth to please not his neighbour, for his good to edification (but himself only to satisfie his own humour) And this also will beget and nourish in you hope of everla­sting life.

We glorifie God when we praise him, and we glorifie God when we pray to him, for by both these we acknowledge him to be the gi­ver of all good things.

The Apostle intimates here, that their prayers and their praises would be more ac­ceptable to God, if they themselves were united in their affections, and were of one heart and one mouth. And this is another argument to perswade them to patience, and to bear one another, and to be like minded one to another.

Even the Father of our Lord Jesus Christ] This is God, even the true and essential God [Page 281] described in the New Testament; and by this is he distinguished from the false gods, which the Gentile Romans worshipped in their Gentilism

But not only for this reason may the Apo­stle add this Epethite here, but for this also, Viz. that this might be the more perswasive to perswade the Romans to glorifie God af­ter this manner, when God is set out to them as the Father of our Lord Jesus Christ, whose Disciples they professed themselves to be, and whom they professed to love.

Ver. 7. Wherefore receive you one another as Christ also received us] i. e. Wherefore being that Christ Jesus hath received us, not pleasing himself, but pleasing us by bearing the punishment of our reproaches, receive ye one another, as Christ also receiv­ed us.

Receive ye one another] i. e. Make much one of another, and respect and love one another.

The words in the Greek are [...]. i. e. Take to you one another.

[...] is opposed to [...] to shove or put away from us. By the word [...] therefore, we come the better to know the meaning of the word, [...].

Now we sh [...]ve, or put, or thrust away from us only such as we scorn or hate, caring not for their company. Now, if these are they, which we put, or shove, or thrust away from us, we are contrarily affected to those, whom we take to our selves; so that we highly esteem of them, we love them, we regard and delight in their company. So that now by a Metonymie or Metalepsis [...]. i. e. Receive ye one another, may signifie, highly esteem ye one of another, love ye one another, and delight ye in the company and communion one of ano­ther.

In this word the Apostle includes the bea­ring of the infirmities one of another, and not pleasing our selves, but pleasing others for their good to edification, of which he speaks, ver. 1, 2 Or,

These words, or this verse depends upon ver. 3. and is drawn or inferred from thence q. d. Being therefore that Christ pleased not himself, but pleased others, as it is written, the reproaches of them that reproached thee (O God) fell on me, receive ye one another as Christ also received us to the Glory of God, the fourth, fifth, and sixth verses therefore are to be read, as with a Parenthesis.

As Christ also received us] i. e. As Christ also received us, whether we are Jews, or whether we are Gentiles, and pleased not himself, but as it is written, Psal. 69.9. The reproaches of them (whether Jews or Gentiles, which reproached God) fell on him, ver. 3.

To the Glory of God] i. e. So as God may be glorified by it, as our Apostle speaks v [...]r. 6.

These words, To the glory of God, are to be referred to those, R [...]ceive ye one another.

Ver. 8. Now I say that Jesus Christ was minister of the circumcision] i. e. Now that ye both Jews and Gentiles may be the bet­tter induced to receive one another, as Christ hath received us: I say to you (O ye Gentiles) that Christ was a minister of the circumcision, &c.

The Apostle makes here an Apostrophe, first to the Gentile in this verse, then to the Jew in the next verse following, that by these means he may the better and more easily induce them, to receive one another. The Gentile the Jew, and the Jew the Gentile, for he seems in this Chapter to indeavour especially to make up those brea­ches or divisions, which were between the Jew and the Gentile, by reason of the use of things indifferent, as I said before. Though they of the same stock also may learn from hence, how to carry themselves one towards another in these matters.

Jesus Christ was a Minister of the Circum­cision] By the Circumcision is here meant the Jews, which were circumcised by a Metonymy.

Christ is said here to be the Minister of the Circumcision, because he was sent of God in person, to the Jews, to preach to them, and minister to them the means of salvation, which he was not to the Gen­tiles: for I am not sent (saith our Saviour himself) but to the lost sheep of the house of Israel, Matth. 15.24.

For the truth of God] i. e. To shew or make good the veracity of God; and to de­monstrate how true and faithfull, he was in his word and promise.

God promised to send the Messiah in per­son to his people the Jews: For I will raise them up a prophet from among their brethren like unto thee, and I will put my words in his mouth, and he shall speak unto them all that I shall command him, saith the Lord to Moses, Deut. 18.18. Yea that he would raise up a Sal­vation, that is, a Saviour, for his people from among them, as he spoke by the mouth of his holy prophets, which have been since the [Page 282] world began, Luke 1.70. When therefore God sent Christ to be a Minister of the cir­cumcision, that is; of the Jews, he did it (among other ends) to shew how true and faithful he was in his word.

To confirm the promises made to the Fa­thers.] i. e. That he might perform what God promised to Abraham, Isaac, and Ja­cob, &c. the Fathers of the Jews, See Luke 1. ver 69, 70, 71, 72, 73.

Then is a promise said to be confirmed, when the thing promised is exhibited, and performed.

By that which the Apostle sayeth here, he shews the prerogative of the Jew: For it was a prer [...]gative of the Jew above the Gentile. And a great honour to him, that God promised to send the Messiah in person to the Jew, for his Salvation, which he promised not to the Gentile: And that so many years, yea so many ages before he came. And it was the prerogative of the Jew, that Christ came in person to him, ac­cording to that promise; which he did not to the Gentile at all.

These prerogatives doth the Apostle men­tion here, and make known to the Gentil [...]s, that the Gentiles might for these preroga­tives sake, the more willingly and more heartily receive the Jews.

Ver. 9. And that che Gentiles might glo­rifie God for his mercy] i. e. And I say to you (O ye Jews) that the Gentiles have re­ceived such mercies by Christ, as that they have cause to glorifie God therefore. For though Christ came not in person to the Gentiles, yet he sent his Apostles and mi­nisters to them, with the fulness of the bles­sing of the Gospel.

By this he shews that they have received great mercies.

The Apostle makes an Apostrophe here to the Jews: Where we must repeat those words, I say, from the former verse, and add these words, O ye Jews.

When he saith The Gentiles may glorifie God for his mercies he signifieth by a Meta­l [...]psis, that God had vouchsafed the Gen­tiles great mercies, such as challenge great acknowledgement, and great glory to be given to God from their hands.

The mercy which God vouchsafed the Gentiles was, that though he sent not his Son Christ Jesus to them in person, as he did to the Jews, yet he sent his Apostles and Ministers to them with the fullness of the blessing of the Gospel of Christ.

These mercies vouchsafed of God by Christ to the Gentiles, doth the Apostle mention here to the Jews, that the Jews, might the more willingly and the more heartily receive the Gentiles.

Note that what God did for the Jews, in sending Christ to them is said to be for the truth of God, and for his promise, &c. But what he did for the Gentil [...]s is said to be of mercy: yet we must not think that it was so of debt, which God did for the Jews, as that it was not of mercy also. Indeed a promise doth produce a debt, for he which promiseth, is bound to perform his promise: But yet this promise of God to the Jews did proceed from mercy, so that it was Mercy, which God shewed both the Jewes and the Gentiles, but to the Jews a mercy promis [...]d, to the Gentiles a mercy not promised, but on­ly foretold by the prophet [...].

As it is written] Supple, In the Scriptures, viz, Psal. 18.49.

The Apostle backs this which he saith, with proofs out of the Scripture, because of the backwardness of the Jews to believe this mercy shewed to the Gentiles; And so he doth almost every where, where he speaks e [...]ther of the calling, or of mer­cies shewed to the Gentiles, for this rea­son.

For this cause I will confess to thee among the Gentiles, &c.] To confess is to be taken here for to praise; for there is Confessio Lau­dis, as well as Confessio peccatorum, &c. a confession of praise, as well as a confession of sins. But note that Confession, as it signifieth praise, is not given in Scripture to men, but only to God: And to confess to God signifi­eth to praise God, because to praise God is no­thing else, but to confess the goodness, and power, and wisdom, and mercy, and other at­tributes of God.

The sence therefore of these words is this: For this cause I will praise thee among the Gentiles, &c.

These words are taken out of the eigh­teenth Psalm and the 49 verse, as I said. And they are spoken by David in his own person upon occasion of the deliverances, which God wrought for David, and the vi­ctories which he gave him, over all his ene­mies, which were so signal, that he says (in the words now in hand) that he would de­clare the great mercies and blessing of God vouchsafed to him, even to the Heathen that dwelt round about him.

But David was herein a type of Christ, [Page 283] and Davids deliverances from Trouble, a type of Christs deliverances from death and the grave, &c And Davids victories over his enemies, a type of Christs victories over his enemies: So that as these words were spoken by David in the first or Historical sence, they must be understood as spoken by Christ in the second or mystical sence, upon his victory over Satan and sin, and the world, which reigned in the Heathen, or over the Heathen, before that he subdued them: Yet must they not be so understood as that Christ sung them, or uttered them in his own person, but so as that the Heathen, which found Satan and sin and the world (which reigned over them) subdued in them by the Spirit of Christ, did by the same Spirit sing this song of thanksgiving, at least in the sence thereof. And what is done by the Spi­rit of Christ is Interpretativè done by Christ himself. O [...] that the Apostles or Ministers of Christ sung this song to the praise of God. For what they did Christ may be in some sence said to do. When I say The Spirit of Christ I mean that Spirit which the Apostl [...] so calls: Chap. 8. ver. 9.

And sing unto thy name] i. e. And sing in the praise of thee.

The name of God is taken here for God himself by a Metonymie.

And to sing to, is taken, for to sing in the praise of, See the like Phrase, Chap. 14.6.

Ver. 10 And again he saith] i. e. And again the Scripture saith.

The Greek is onely this, [...], A­gain, He, or it saith, for not the suppositum or nominative case to the verb, but the verb is onely expressed, but the nominative case to this verb may be dug out (as I may so say) of these words, ver. 9. As it is written; that is, as it is written in the Scri­pture.

Rejoyce ye Gentiles with his People] This the Scripture saith, Deut. 32.43. And it is part of that prophetical song which Moses sang before his death, in which he shews Gods goodness to Israel in taking Israel to be his people; then he foretells of the sins of Israel, which they would most unworthily commit against God; then he prophesieth of the punishment which God would inflict upon them for these their sins, and that he would for them, deliver them over to the Sword, and to Captivity; and at last that he would deliver them and destroy their ene­mies, which persecuted them with the sword, and held them Captives: Whereupon he infers this which our Apostle here quotes: Rejoyce ye Gentiles with his People, that is, Rejoyce ye Gentiles with his people Is­rael.

Why Gods people Israel should rejoyce here, it is clear, to wit, because after the Sword and Captivity, they should be deli­vered from them which persecuted them: But now why should the Gentiles rejoyce with his people? I Answer: because the Gentiles (such as Moses here speaks to, by way of prophesie) were persecuted by the same sword, and held captive by the same men, by which the people of Israel were persecuted and held captive, and when the people of Israel were delivered from the Sword and Captivity, they were deliver­ed too.

I doubt not but that Moses prophesieth here chiefly of the miseries and captivities which the people of Israel suffered under Sennacharib King of Assyria, and under Ne­buchadnezzar and the Babylonians, which were meer hunters of men; and so oppres­sed not the people of Israel onely, but all other people that they could reach; When therefore the people of Israel were deliver­ed from the sword and captivity of the Ba­bylonians, these Gentiles also were delivered, and by reason of that delivery they had reason to rejoyce, as well as the peo­ple of Israel. See Isaiah 14. verse 6.7. and Isaiah 42.10, &c. to this pur­pose.

But this is for the first and Historical sence. Now it is very well known that t [...]mporal miseries and afflictions were types of Spiri [...]ual miseries and afflictions which we suffer under the Divel, and sin, &c. and the delivery from temporal miseries and afflicti­ons were a type of the delivery from the miseries which we suffer by sin and the Divel: though therefore in the first and Historical sence of these words, Moses speaketh here of the corporeal deliverance of the people of Israel, and such Gentiles as were persecuted and held captive by the Assyrians and Babylonians and the like; from their sword and their captivity: Yet in the second and mystical sence; he pro­phesieth of the spiritual delivery of the Jews and Gentiles both (from that which they suffered by sin and the Divel) by Christ, and for that are they exhorted to rejoyce in these words, Rejoyce ye Gentiles with his people.

Ver. 11. And again] Supple, the Scri­pture saith, Psal. 117.1. Praise him all ye Gentiles, and Laude him all ye peo­ple.

The Gentiles are exhorted here to praise the Lord, and that for some great mercy shewed unto them, or to be shewed: this mercy was either spiritual or corporeal: If Spiritual it is immediately for the A­postles purpose: If Corporeal, that Cor­poreal was a type of this Spiritual, and so for the Apostles purpose too, mediately at least.

Ver. 12. And again Esaias saith] i. e. And again Esaias (a pen-man of the Scri­pture) saith, Esa. 11.10.

There shall be a root of Jesse, and he shall rise to reign over the Gentiles, in him shall the Gentiles trust] i. e. And at that time, there shall be a branch which shall spring out of the root of Jesse, and he shall reign over the Gentiles (after a spiritual manner.) And in him shall the Gentiles trust for sal­vation.

This is taken out of the prophesie of Isaiah, Isa. 11.10, as I said; but not ver­batim, word for word, but for the sence: And in the Historical sence Hezekiah is meant, by the Root of Jesse, whose prosperi­ty invited many of the Gentiles to come and live under his protection. But in this Heze­kiah was a Type of Christ, who also was a root, that is, a branch of the root of Jesse: And the Gentiles, which lived under Hezekiahs protection, a type of the Gentiles, which should believe in Christ and submit them­selves to him, and trust and relie on him, for forgiveness of sins and everlasting salvation: so that in the mystical fence, this is spoken of Christ, and of the Gentiles which should be­lieve in him, and this is the sence which the Apostle here aims at.

There shall be a root of Jesse] Jesse was the father of David, from whom Hezekiah descended, and of whom Christ came ac­cording to the flesh, Matth. Chap. 1. ver. 6, 9, 16.

Christ and Hezekiah may either of them be called the root of Jesse by a Metonymie, because he was a branch growing out of the root of Jesse, according to that of Isaiah, Isa. 11. ver. 1. Or, we may say that as by [...]. Genus, is understood, the head of a generation or kindred, and the generation or kindred, or that that comes of it: So both the head of a generation or kindred, and the generation or kindred it self, or that that comes of it, is meant by the root in the Hebrew manner of speaking, for it signifies the head, Isa. 14.1. And it signifies the off-spring, Revel. 22. ver. 16.

By the root of Jesse Christ is here meant. Not Hezekiah, for the Apostle al­ledgeth this testimony in the mystical sence.

And he that shall rise to reign over the Gentiles] i. e. And one that shall rise to reign over the Gentiles.

This is the same as the root of Jesse, to wit, Christ who should be King, (not of the Jews only) but of the Gentiles also.

They are called Gentiles, which were not of the seed of Abrham according to the flesh.

In him shall the Gentiles trust] To wit, for Salvation.

Ver. 13. Now the God of hope, fill you with all joy, and peace in b [...]lieving] Now, that I have told ye Gentiles these things, concerning the Jews, and ye Jews these things concerning the Gentiles, the God of hope give you both to believe these things respectively, which I have spoken to you, that so ye may be at firm peace and unity a­mong your selves, which may be a great joy, yea, even fulness of joy to you, and that further ye may abound by them, throuh the power of the Holy Ghost, in hope of E­ternal life.

This Exhortatory Corollary the Prophet gathers from that which he said of Christs being the Minister of the Circumcision, v. 8. And from that which he said of the mercy of God shewed to the Gentiles, ver. 9.

The God of hope] i. e. God which is the Author of hope, and which worketh hope in us.

Here the Apostle adorns that third thing which he spake of ver. 4. to wit, Hope, by declaring God to be the Author of it, as he had done the two others, Patience, and Com­fort before, ver. 5.

Fill you with all joy and peace in believing] i. e. Give you fulness of peace among your selves, through believing, even peace in which you may take abundance of joy and delight.

By peace, he meaneth unity and concord of mind and heart, and he speaketh it in oppo­sition to that variance, discord or contention which was among them.

When he saith, with all joy and peace, I conceive that he useth an [...], and that he saith with all joy and peace, for, with [Page 285] all peace and joy, for I conceive that this joy flows from this peace, as joy and gladness doth from every Cordial vertue, See Chap. 14. ver. 17.

All joy] All joy in the Hebrew phrase, signifieth full and perfect joy, as James 1.2. My Brethren, count it all joy when you fall into divers temptations.

In believing] i. e. By beliving, to wit, that which I said concerning the Jews and the Gentiles ver. 8 9. &c.

In is put here for By, or Through, after the Hebrew manner.

The Object of this believing, I conceive to be, not the Gospel in general, but that which he said concerning the Jews and Gen­tiles ver. 8, 9 &c. For if the Jews and Gentiles which were at variance and discord among themselves, as I have said before, should but believe the truth of what the Apostle saith here, the Jews concerning the Gentiles, and the Gentiles concerning the Jews, their va­riance and discord must needs end in a firm peace and concord.

That ye may abound in hope] i. e. That ye may have exceeding strong hope of ever­lasting life, or everlasting glory. Through that joy and peace.

The fruits of the Spirit are love, joy, peace, &c. Galat. 5.22. and such fruits raise an hope in us of everlasting glory to a great height, and make it exceeding strong. See Rom. 5. v. 4, 5.

Through the power of the Holy Ghost] i e. By the powerful operation of the Holy Ghost.

Ver. 14. And I my self also am perswaded of you, Brethren, that ye are full of goodness &c.] The Apostle prevents an Objection here. For some of the Romans may say, Paul, By this your writings to us, you think that there is little goodness in us, and that we are such babes or fools, as that we know not what is amiss, and are not able to admonish one another in a brotherly way, when any errs: but whatsoever you think, others think that we are full of goodness and know­ledge, and that we are able to admonish one another: This Objection I say, the Apostle prevents here, saying, I think not so, but I my self also am perswaded of you, Brethren, as well as others, that ye are full of goodness, filled with all knowledge, and able to admonish one another.

I my self also am perswaded] Supple, as well as others.

This perswasion which the Apostle here speaks of, was grounded upon the fame and speech of men of credit.

That ye also are full of goodness] i. e. That ye also, as well as other brethren, are full of goodness, Supple, one towards ano­ther, &c.

By Goodness understand here the act or acting of goodness, and take Goodness here for Loving kindness.

Filled with all knowledge] i. e. That ye are endued with very much knowledge.

He saith all knowledge here, as he said all joy, v. 13.

Here is a double Auxesis in these words, Filled with all knowledge: One in the word Filled, another in the word All.

He speaks here more especially of the knowledge which they had of Christs receiv­ing both Jews and Gentiles; and of the na­ture of things indifferent; and of what was a fault, and what not, and how to teach and admonish, &c.

Able also to admonish one another] Supple, when any did amiss, and wanted admoniti­on.

Note, that what the Apostle speaks here, he doth not attribute to all the Roman [...], as though all were full of goodness and know­ledge, and able to admonish his brother: but only to certain of the most eminent of them.

Because the Romans were one Body, or one Church, in which were members of divers qualities, a [...] some ignorant, some knowing, &c. The Apostle speaks of them sometimes as of ignorant, and wanting admonition: And sometimes again as knowing, and able to admonish, in respect, sometimes to one sort of them, sometimes to another.

Ver. 15. Nevertheless, Brethren, I have written the more boldly unto you, in some sort] q. d. Though I am perswaded of you, Brethren, that ye are full of goodness and knowledge, and are able to admonish one another, yet never­theless, I have written to you somewhat the more boldly or more freely (than otherwise I should do) because of the grace that is gi­ven to me of God, &c. that is, because I am the Apostle of the Gentiles.

Note, that this Comparative degree doth here diminish its Positive.

In some sort] By this the Apostle doth also lessen or mince what he said before of his boldness, for these terms [...] and [...] do diminish something of that, of which they are spoken, as ver. 24. 1. Cor. 13.9. &c.

As putting you in mind] i. e. Not as teach­ing you what ye know not, but as putting you in mind, or calling to your remembrance what ye know.

By this the Apostle doth somewhat excuse his boldness to the Romans: but that by which he doth chiefly excuse it, is that which follows, Viz. Because of the grace that was given to him of God.

Because of the grace that was given to me of God] These words relate (not to these which went immediately before, but) to those I have written the more boldly to you in part. And contain (as I said) his chief Reason, why he wrote so boldly unto them.

By Grace here, is meant that which fol­lows in the next verse, Viz. That he should be the minister of God to the Gentiles: q. d. I have written unto you the more boldly, because the Office in which God hath placed me, requireth me so to do.

The word Grace, doth commonly signifie a free gift of God, here an Office, by a Sy­nechdoche generis.

Ver. 16. That I should be the Minister of Jesus Christ to the Gentiles] i. e. That I should be the Servant of Jesus Christ, to the Gentiles, to minister the Gospel to them.

In what he should minister to the Gentiles, he shews in the next words: Viz. ministring the Gospel of God.

And among these Gentiles, the Romans are contained, as being the most part Gen­tiles.

That I should be the minister of Jesus Christ] This Greek word [...] minister, is a word which generally signifies any pub­lick minister, whether Civil or Ecclesiasti­cal: As appeareth (Chap. 13. ver. 6. Acts 13.2. But it is limited here, by those words following, Viz. Ministring the Gospel, To an Ecclesiastical Minister, a Preacher of the Gospel, yea to a Priest; for though the preaching of the Gospel be the Office to which this minister is here limited, yet the Apostle speaks of himself here Metaphori­cally as of a Priest, and the Sacrifice which he hath to offer (for every Priest hath his Sacrifice) are the Gentiles.

To the Gentiles] Saint Paul was elected of Christ Jesus to be a minister to the Gentiles, Acts 9.15. And it was agreed between Paul and other Apostles, that he should go to the Gentiles, and they to the Circumcision, Galat. 2.9. wherefore he calls himself a Teacher of the Gentiles 2 Tim. 1.11. But yet we must not understand him so, as if his ministry were limited only to the Gentiles, to preach to them only, for he teacheth the Jews in many places of this Epistle, as well as the Gentiles and it is not likely that Saint Paul, would go beyond the limits of his commission; he therefore saith, that he is the minister of Jesus Christ to the Gentiles, not because he might not or ought not to preach the Gospel to the Jews also, but because it was the will of Christ Jesus, (who chose him to be his minister) that he should preach chiefly unto the Gentiles, and bring forth fruit chiefly among them.

It seemeth by this, that the Apostle spake (what he spoke here ver. 14, 15, &c.) to the Gentiles which lived at Rome, who per­haps were men skilled in humane learning, and therefore somewhat puffed up, and not so ready to take such admonitions as Saint Paul gives them, which made him to excuse himself here.

Ministring the Gospel of God] Perform­ing the holy function of a Priest, about the Gospel of God.

The Apostle uses here a Metaphor taken from the Levitical Priests, for this his per­formance consisted in preaching the Gospel, not in any Priestly function or operation, properly taken.

That the offering up of the Gentiles] Bet­ter thus, That the offering of the Gentiles] i. e. That is, that the Gentiles being converted to God by any ministery, and so made, as it were, a Sacrifice, or an offering to him; might be, &c.

Note, that when he saith The offering, the Apostle doth not mean any active offering up of the Gentiles, whereby they offer up any thing themselves to God, but a passive offering, by which the Gentiles themselves were [...]ffered up to God, and were themselves as an offering and a Sacrifice.

Wherefore these words, That the offering of the Gentiles, are put for these, That the Gentiles which are an offering, as The Sign of Circumcision, is put for, Circumcision which is a Sign, Chap. 4.11.

The Apostle persists still in his Metaphor of a Priest, and here he sheweth the end of his ministery, why he was sent as a Mini­ster to the Gentiles, and why he did minister the Gospel unto them, or among them, It was that the offering of the Gentiles might be an offering acceptable unto God.

Might be acceptable] i. e. Might be an ac­ceptable offering, or an acceptable sacrifice.

He persists still in the Metaphor of an offering or sacrifice, and therefore he saith That it might be acceptable, a word borrow­ed from the sacrifices, and offerings of the Old Law, See Chap. 12. ver 1, 2.

Being sanctified by the Holy Ghost] i. e. Being adorned with faith, peace, and joy, and other gifts of the Holy Ghost.

The Holy Ghost is taken here by a Meto­nymie, for the gifts of the Holy Ghost, which gifts are conferred upon the faithful by the ministery of men, set apart for Gods Ser­vice.

He saith, Sanctified by the Holy Ghost, because he persists still in the Metaphor of a Levitical sacrifice, or Levitical offering, which was wont to be sacrificed, or conse­crated, and made acceptable to God, by certain Rit [...]s and Ceremonies, to which he compares or likens the Holy Ghost, or, the gifts of the Holy Ghost.

Some, think that the Apostle in this his Metaphor alludes to the sacrifices of Beasts, which were used in the Law for burnt-offer­ings, as he alludes to them, Chap. 12.1. Others, think that he alludes not to the sacri­fices of Beasts, but to the meat-offerings of which we read, Levit. 2. And that he al­ludes further in this to those words of the Prophet Isaiah, Isa. 66.20. And they shall bring all your brethren for an offering unto the Lord, out of all Nations upon horses, &c. as the Children of Israel bring an offering in a clean Vessel into the house of the Lord. And that he in those words, Being sanctified by the Holy Ghost alludeth particularly to the Salt which was used in the meat offerings. For no meat offering was to be without Salt, Levit. 2.13 And indeed the gifts of the Holy Ghost, may be many ways resembled or liken­ed unto salt.

It is easie to interpret the word, either one way or other of these two, by what I have said, and I leave my Reader to his choice.

That which the Apostle speaks here in this verse under a metaphor being Strip'd of the metaphor is in plain terms this, q. d. That I should be an Apostle of J [...]sus Christ to the Gentiles preaching the Gospel unto them, that they might be thereby enriched with the Holy Ghost, and made pleasing and ac­ceptable to God, and such as he delights in.

Ver. 17. I have therefore whereof I may glory, through Jesus Christ in those things, which pertain to God.]

The Apostle prevents an objection here. For whereas he said that Grace was given to him of God, that he should be the mini­ster of Jesus Christ to the Gentiles, &c. A Roman might object and say. But if it be so Paul, that thou hast Grace given thee of God that thou shouldst be a Minister of God to the Gentiles, why dost not thou make use of this Grace? For thou never camest to us Romans, who are Gentiles to minister the Gospel to us, &c. Thou lettest this Grace therefore to lie idle. This ob­jection the Apostle prevents saying. I have therefore whereof I may glory, &c.

The word Therefore is not an illative here, but a continuative, not signifying the Illation of any thing from that which went before, but continuing only the Apostles speech, and signifieth as much as And, or Now, or And now.

Whereof I may glory through Jesus Christ] He that glorieth, let him glory in the Lord saith our Apostle, 1 Cor. 1.19. Though therefore our Apostle glorieth here, yet he transgresseth not his own rule, but glories in the Lord Christ Jesus, by attributing that, of which he glories, to him.

In those things which appertain to God] i. e. In those things which concerns Gods Service,

Note here, that as the Apostle describ­ed his Apostle-ship in the sixteenth verse in Metaphorical terms, borrowed from the Le­vitical Priesthood calling it a Liturgy, & him­self [...]; so doth he continue the same Me­taphor here, for it is said of the Levitical high Priest, that he was ordained in things apper­taining to God, Heb. 5.1.

Ver. 18. For I will not dare to speak of any of those things which Christ hath not wrought by me, to make the Gentiles obedient in word and deed, &c.] These words are obscure and Elliptical, and put many to their Conjectures; but my Conjecture is this, that these words, I will not dare to speak of any thing which Christ hath not wrought by me, must be read with a Parenthesis, and after them, these or the like words are to be un­derstood, Christ hath wrought effectually by me, So that the Sentence compleat and set in order, is this, For (I will not dare to speak of any of those things which Christ hath not wrought by me) Christ hath wrought effectu­ally by me, both by word and deed, through mighty signs and wonders by the power of the spirit of God, to make the Gentiles obedient to the Gospel.

To make the Gentiles obedient] To wit, to [Page 288] the Gospel, that is, to bring them to the faith, or belief of the Gospel.

Obedience is sometimes taken for faith or belief, see Chap. 1.5.

These words [I will not dare to speak of any of those things which Christ hath not wrought by me] The Apostle speaks thus, that they may not think, that what he speaks, he speaks out of vain-glory, and that they may therefore give the word credit to what he speaks.

By word and deed] These words are to be referred not to those which went imme­diately before, to wit, to those To make the gentiles obedient. But to those, which I said were left here to be understood: to wit, Christ hath wrought by me effectually.

Note, that by word the Apostle means the preaching of the Gospel; By deed he means the miracles which he wrought in confirma­tion of what he preached, as he himself expounds himself in the subsequent words, see Acts 7.22. where is the like manner of speech.

Ver. 19. Through mighty signs and won­ders] He sheweth here what he meant by the word Deed, ver. 18. which is to be taken there collectivè for deeds.

The Lord gave testimony unto the word of his grace, and granted signs and wonders to be done by the hands of his Apostles, Acts 14.3.

Concerning these signs and wonders, some make a r [...]al distinction between them, as though signs were lesser miracles; wonders greater: signes, such as may be done by the force of nature, though not so quickly: Won­ders, such as exceed the reach of nature. But others make signs and wonders to be the same things, and say that they are called signs, because by them as by strange and un­wonted things some thing is signified to be from God; (For they are wrought to as­sure men, of some Divine truth) and won­ders because they raise wonder and admira­tion, in the beholders.

By the power of the spirit of God] Some make this to be the sence of these words, q. d. Through mighty signs and wonders which I wrought by the power of the Spirit of God. Others, this, q. d. Through Mighty signs and wonders and by the Spirit of God, And as by the mighty signs and wonders they understand the casting out of Divels, healing of the sick, the raising of the dead to life, and the like: So by the power of the Spirit of God they understand the gifts of prophesie, gift of tongues, and discerning of Spirits, &c. of which see 1 Cor. 12.10.

In this sence the power of the Spirit of God is to be taken for the miraculous gifts of the Spirit, which are the effects of the power of the holy Ghost, by a Metonymie; and they again for such particular gifts, as I spake of, by a Synechdoche generis. Again, In this se­cond sence, the power of the Spirit of God, is taken for works or miracles wrought; In the first sence, It is taken for the means; or cause by which those signs and wonders were wrought, which he spoke of.

From Jerusalem and round about unto Illy­ricum] Jerusalem was the chief City of Judea, and Illyricum was a Countrey now called Sclavonia many hundred miles di­stant from it: Between these two places did S. Paul travel, and preach to the interiacent people, not steering his course in a streight line, but travelling up and down in a compass, which he calls here round a­bout.

S. Paul began not his preaching at Jeru­salem, but at Damascus, yet afterwards he went to Hierusalem and preached there, from whence he went North and North-west, preaching the word.

That which the Apostle saith here in summ, is particularly and largly described in the Acts of the Apostles.

I have fully preached the Gospel of Christ] The Greek is [...] that is, so that I have filled all pla­ces with the Gospel of Christ. So some, who say that these words All places are here to be understood, and that [...] the Go­spel, which is of the Accusative case, is put for [...] with the Gospel is of the Da­tive case in Greek, which answers to the Ab­lative case, in Qutin. by an Antiptosis.

But, [...], that is, so that I have extended or dilated, or spread the Gospel of Christ. So others who say that [...] signifies sometimes to extend, dilate, propa­gate, or spread by a Metaphor perhaps from a bladder or some such thing, which is dila­ted and extended or stretch d out, while it is filled with wind or the like.

A proof of this signification of [...] they give by a like word out of Ecclesiasticus Chap. 24. ver. 35. where we read thus in the Septagint, [...]. Which they ren­der, thus, and extending or diffusing wisdom as Phison and Tigris (do their matters) in the dayes of new fruits. And Ecclesi. 24. [Page 289] 36. [...], which they ren­der thus; And extending or diffusing under­standing as Euphrates, and as Jordan in the time of Harvest.

Again, [...], i. e. So that I have fully perf [...]rmed the preaching of the Gospel of Christ. So a third sort, And thus the Gospel is put by a Metonymie for the preaching or Ministery of the Gospel. And this cometh neer to our translation, when it says, I have fully preached the Gospel of Christ. The meaning whereof is this, that he had fully preached to all that lived be­tween Jerusalem and Illyricum round a­bout, all the Mysteries of the Gospel, which were necessary to Salvation. That is, (as our Apostle saith in other words, Acts 20.27.) That he had declared unto them all the counsel of God.

And yet me thinks there is somewhat more that the Apostle aims at, in this word [...], in this place, and that is, the success answering the end or intent of his preaching, which was that his Gospel was also received.

We must therefore understand these words [...] That is, So that I have fully preached the Gospel, not onely of that, that he preached the Gospel, and all the mysteries thereof in all those places, but also that he preached them effectually, so that they were believed and re­ceived by all, that dwelt there.

Ver. 20. Yea, so have I strived to preach the Gospel, not wh [...]re Christ was named, &c.] i. e. Yea, I have with a kind of ambition strived and chosen to preach the Gospel af­ter this manner, to wit, in word and deed with signs and wonders, by the power of the Spirit of God, not in those places where Christ was named; lest I should build upon ano­ther mans Foundation: But in those places where Christ was not so much as named, be­fore, so that, that which is written, &c.

Now for the connexion of this with the former verse the Apostle prevents an objecti­on here. For whereas he had said in the for­mer verse that he had fully preached the Go­spel of Christ from Hierusalem to Illyricum, it might be objected that that was no great matter for him to do, or glory of; For it might be that others had preached there be­fore, and instructed them in the knowledge of the Gospel. This objection the Apostle prevents saying: Yea, so have I strived to preach the Gospel, not where Christ was na­med, but where he was never so much as na­med before.

So have I strived to preach the Gospel] This particle so relates not to that word strived but to that word Preach, q. d. Yea I have strived to preach the Gospel so. And this particle so signifies after that manner, that is, after that manner, to wit, that he had spoke of, that is, by word and deed through mighty signs and wonders, &c.

Have I strived to preach the Gospel, not where Christ was named, &c.] By these words the Apostle sheweth with how great desire he desired to excercise his Apostolical fun­ction, and to preach where Christ was never preached before, and that he made it as it were his Ambition, so to do. And he inti­mateth also hereby, that the Gospel was never preached (before he preached it) in the places between Judaea and Illyriam.

But why did the Apostle so much desire to preach where Christ was never named, that is, where Christ had never been preached before?

Answ. He might do it first out of Chari­ty: for being that the knowledge of Christ is absolutely necessary to Salvation, it is more charity to preach the Gospel, where it was never preached before, than to preach there, where it had been preached before, and where the foundation of Christian Re­ligion had been laid.

Secondly, He might desire this, because to preach the Gospel, where it had been never preached before, is more proper for an Apostle (such a one as Paul was) then to preach, where it had been preached be­fore; for to plant and lay the foundation of Churches, is the proper and peculiar work of an Apostle.

Thirdly, The Apostle might desire this, that he might have whereof to glory against false Apostles, or at least, that false Apostles might not have whereof to glory, so much as in shew against him. For false Apostles would seem Apostles, and boast of them­selves, as if they were Apostles; though they built, and that unskilfully too, not up­on their own, but upon another mans foun­dation, that is, though they preached where Christ had been preached before, and when they preached, they preached errors and vanities instead of sound doctrine.

Lest I should build upon another mans foun­dation] i. e. Lest I should have preached the Gospel to them, to whom it had been [Page 290] preached by others, before.

By the foundation he means here the Es­sential points of Christian Religion, and by building thereupon, he meaneth preaching there, where they had been preached before.

This foundation he calls another mans, be­cause it was laid, that is, preached before, by another Apostle, or another preacher than himself, otherwise this foundation is al­ways one and the same; for other foundation can no man lay than is laid, which is Jesus Christ, 1 Cor. 3.11.

It is not unusual with our Apostle to liken the doctrine of Christian Religion to a buil­ding: The essential parts thereof to the foun­dation of this building: the points less neces­sary to salvation to the superstructure: the Preacher thereof to a Builder.

Ver. 21. But as it is written, to whom he was not spoken of, they shall see: and they that have not heard shall understand] That is, q. d. But I have preached where Christ was never so much as named, much less prea­ched before, So that, that which was pro­phesied of by Isaiah: Isaiah 52.15. is by me in part fulfilled: for they to whom Christ was never spoken of, have seen him: And they that have not heard of him, have un­derstood him by my ministery.

As it is written] Isa. 52.15.

To whom he was not spoken of, they shall see] i. e. The Gentiles, to whom nothing was spoken of or concerning Christ: They shall see Christ by faith. Viz. Through the preaching of the Apostles.

He] That is Christ, but with Christ un­derstand all his benefits also.

And they that have not heard] i. e. And they that have not heard any thing, to wit, of Christ, shall understand, Supple by the mini­stery of his Servants.

This is the second and mystical sence of these words; but in the first and meaner sence, they speak of those Gentiles, which saw the event of certain prophesies of Jere­my, prophesying of things, yet such as they never heard of before by any.

But of this see my exposition of the Pro­phet Isaiah, Isa. 52.15. &c.

Ver. 22. For which cause also I have been much hindred, from coming to you] i. e. And for this cause, to wit, because I was so much imployed in preaching the Gospel, between Jerusalem and Illyricum (where the Gospel was never preached before) I have been (among many other causes) much hin­dered from coming to you.

It required more pains, and took up more time to preach the Gospel where it was ne­ver so much as heard of before, then to preach it there, where it had been preached before.

For which cause also] This particle Also implies, that there were other cames, which hindred him from coming to them, before this

Ver. 23. Having no place in these parts] i. e. Finding no place in these parts, Supple, without the foundation of Christian Religi­on. i. e. Finding no place in these parts, in which I have not preached the Gospel already, so that there is no necessity now, of my continuing here any longer.

In these parts] By these parts he may mean Macedonia and Achaia, as is probable by ver. 26. As also by that, that this Epistle was written from Corinth, which was a chief City of Achaia. Or by these parts, he may mean the parts lying between Jerusa­lem and Illyricum, of which he spake ver. 19.

Ver. 24. Whensoever I take my journy in­to Spain, I will come to you] This he saith, because he was intended to go to Spain by Italy, and so to take Rome in his way.

And to be brought on my way thitherward] i. e. And to be accompanied on my way thitherward by some of you.

[...], which is here rendred, to be brought on my way, signifieth, to be honour­ably accompanied on the way, and to be suppli­ed with things necessary for a journy, if need be. But perhaps Saint Paul might understand it only of being accompanied.

If first I am somewhat filled with your company.] i. e. When I have somewhat fill­ed my self, with the delight and pleasure which I shall take in your company. That is, when I have enjoyed your company a while.

If I be somewhat filled] By that, that he would be filled, he signifies how acceptable their company would be to him; which would be so sweet and delectable to him, as that he desired to be filled with it: But when he saith, If I be somewhat filled, by that word Somewhat, he signifieth that his stay would be somewhat short, (shorter than he desired) so that he could not in so short a time be filled so full with their com­pany, as he desired.

Be filled] Some understand this as a Me­taphor taken from meats, others, from O­dors or sweet smells.

But now I go unto Jerusalem] The Apo­stle prevents a question here: For the Ro­mans may say; Paul, If thou hast had a de­sire these many years to come unto us, and you have now no more place in those parts where you are; why come you not to us now? This question the Apostle prevents, saying: But (for the present I cannot come, for) now I go unto Jerusalem, &c.

I go unto Jerusalem] i. e. I am going to Jerusalem.

Jerusalem] Jerusalem was the chief City of Judaea.

To minister to the Saints] i. e. To carry to the poor Saints of Hierusalem, and Judaea, those Alms which I have gathered for them, in the Churches of Macedonia and Achaia, and to distribute them among them.

To the Saints] i. e. To those Christians, That is, to those Jews which are turned to Christ, and believe the Gospel.

Christians are among other titles called by the name of Saints, not because all that profess the name of Christ are Saints, that is, are truly holy; but because every Church of Christ is called a Congregation of Saints, from the principal members thereof, which are truly Saints: As also because the Do­ctrine which Christians profess, is an holy Doctrine, and the life required of them, and which they profess, is an holy life.

Ver. 26. For it hath pleased them of Ma­cedonia and Achaia] i. e. For it hath pleas­ed the Saints, that is, the Christians or Brethren which live in Macedonia and A­chaia, &c.

To make a certain contribution for the poor Saints which are at Hierusalem] The Jews which believed, were persecuted by the un­believing Jews, and spoiled of their goods, as appeareth Heb. 10.34. 1 Thes. 2.14. And this was one great cause of the poverty of these Saints of Hierusalem.

The Apostle commends the Churches of Macedonia and Achaia here, that he might thereby tacitely stir up the Romans to the like Contribution, or Alms-deeds, towards the poor Christian Jews.

Ver. 27 It hath pleased them] q. d. It hath pleased them, I say.

The Apostle repeats these words, out of the former verse, that he might add some­thing to them.

And their debtors they are] i. e. And the Saints of Macedonia and Achaia, are deb­tors to the Jews of Hierusalem, Viz. so to do, that is, to relieve them, in their necessities.

Upon what account they are their deb­tors, to relieve them in their necessities, he tells in the next words.

For if the Gentiles have been partakers of their spiritual things, &c.] For being that the Gentiles have been made partakers of the Spiritual things of the Jews, &c.

It is not Dubitantis but Affirmantis here.

The spiritual things, which the Apostle here speaks of, are such things as conduced to a spiritual life, to wit, the Word of God, that is, the Gospel, and the Sacraments, &c. And these he calls the things of the Jews, be­cause the Gentiles received them from the Jews, and because they were deposited with the Jews at the first, as the gift of God promised to them from the days of old, and at last performed. And of these spiritual things the Gentiles were made partakers also, by the ministry of the Apostles, which were Jews.

Their duty is also to minister unto them in carnal things] i. e. Their duty it is truly, and they are bound to minister unto them, and relieve them in carnal things.

Also is as much here as Truly, or it signi­fies a retaliation.

By carnal things, he means such things, as are requisite and necessary for the main­tainance of the Flesh, that is, the Body or Bodily life.

The Apostle saith here, that the Gentiles which received the Gospel and the Sacraments from the Jews, were debtors to the Jews, and bound to them (by reason of the Gospel, and the Sacraments which they received from them) to relieve them, in their neces­sities: And speaks not of those Jews only which preached the Gospel, and ministred the Sacraments to them, which were the Apostles, but of as many of the whole peo­ple or nation of the Jews (from which they came out) as were Christians.

But now the question will be, whether this of the Gentiles to the Jews be a debt properly, or improperly taken: that is, whether it be a debt, such as the Jews by vertue thereof, might exact in the way of justice relief of the Gentiles in their necessi­ty: Or whether it be only called a debt of the Gentiles, because the Gentiles, if they should not relieve the Jews in their necessi­ty, by reason of what they had received from them, would not carry themselves seemly and handsomly towards them, though this seemliness and handsomness, ariseth not out [Page 292] of Justice, but some other Fountain.

I answer: It is a debt not properly but im­properly taken, if we speak of as many of the whole nation or people of the Jews which were Christians: Though in respect of those Jews, to wit, the Apostles, which la­boured in ministring of the Gospel, and the Sacraments to the Gentiles, it would be a debt properly taken, and properly due to them, to relieve them if they stood in need; because of the pains and travel which they take with them; for the labourer is justly worthy of his hire.

Ver. 28. When therefore I have performed this] When I have finished this Journey to Hierusalem, and this Service which I speak of

And have sealed to them this fruit] i. e. And when I have delivered unto them this money, wh [...]ch the Gentiles have contributed to them, which I will do without any demi­nution of it at all.

To Seal signifieth here to deliver, as a thing which is sealed, where there is no pur­loining nor surreption; for there is an allusion here to goods or monies which are sealed up in a bag, or the like; which is therefore sealed up; that they may come entire to them to whom they are sent; and that they who receive them, may know (by the in­tegrity of the Seal) that nothing hath been diminished of them, but that they are intire as they were sent.

By this the Apostle intimates how unblam­ably and intirely he would behave himself in this matter.

This fruit] He calls the alms or the con­tribution which the Achaians and Macedo­nians sent to the Jews at Hierusalem, Fruit because it was the fruit of their faith.

I will come by you into Spain] Supple, if God will. For this, to wit, if God will, is to be supposed to be understood by all Chri­ans, in their speaking of their determination.

Whether Paul went ever into Spain, as is here written, is doubted.

Ver. 29. I am sure] This assurance which the Apostle here speaks of, seems to be not an assurance (as they say) of faith, or an infallible assurance; but an assurance only of hope; so that when he saith I am sure, it is as if he should say, I hope, or I am per­swaded; yet it may be more than an assu­rance of hope, if the Romans themselves hindred not by their own fault, the abun­dance of the blessing which he speaks of.

I shall come in the abundance of the blessing of the Gospel of Christ] i. e. I shall so come, as that you shall receive abundance of bles­sing by the Gospel which I shall preach to you, at my coming.

In the abundance of the blessing] i. e. With abundance of blessing. In is put for With.

The blessing of the Gospel, I conceive to be nothing else here, but the comfort and strength of grace, which is conveyed into the hearts of the faithful, by the preaching of the Gospel, which he speaks of here as things subsistent, by a Metaphor.

Ver. 30. And for the love of the spirit] i. e. And for the loves sake, which the Holy Ghost hath wrought in us Christians, one to­wards another.

By the Spirit understand the Holy Ghost, which being of the Genitive case, is Genitivus Efficientis, or cause.

That ye strive together with me in prayes to God for me] i. e. That ye would assist me with your prayers, so that we may contend and strive to out go one another in prayers, which we shall make to God in my behalf.

Thus this striving is between the Petition­ers, or Prayers, striving who shall exceed, or out go one the other in prayers.

Yet some understand this place, as if the striving were of the Petitioners or Prayers with God combining together that they may force him, as it were, to yield, or give what they desire of him: See Col. 4.12. A type or figure of such a combate, strife, or contention we have in Jacob, when he strove or contend­ed with the Angel, Gen. 32.26.

As in other Combates, so in this spiritual combate the more are joyned together, the stronger the party is, and the easier (as I may speak with reverence) is God overcome. Therefore doth the Apostle desire others to joyn and strive with him here, that he may the more powerfully graple with God, and make him yield.

For me] i. e. In my behalf.

Ver. 31. That I may be delivered from them that do not believe in Judea] That is, that when I come into Judea (to bring the alms of the believing Saints of Achaia and Macedonia to the believing Saints there) I may so be delivered, as that I fall not into the hands of those there, which believe not the Gospel.

The Apostle knew that he was very much hated of the Jews in Judea, which believed not, therefore doth he pray the Romanes to joyn in prayer with him to God, that he might be delivered out of their hands.

What befel Paul in his way, in this his journey into Judea, and there, when he came thither read, Acts Chap. 20. ver. 17. and Chap. 21, &c.

Saint Paul might not onely fear that the unbelieving Jews of Judea, might meet with him, and take away his life: But also that they might take away the alms, which he was to carry to the Saints of Jerusalem, from them of Macedonia and Achaia. For that Saint Paul was to carry such Alms and such money, might well be known, being a thing publiquely acted, and resolved on in the Churches of Achaia and Macedonia.

And that my service which I have for Jeru­salem, may be accepted of the Saints] The service which he speaks of, is the carrying of the alms or money sent from Macedonia and Achaia to the Saints at Jerusalem, and the tendring or distributing of it, as a re­lief from those of Achaia and Macedo­nia.

This his service he prays may be accepted of the Saints of Jerusalem, both in respect of them, from whom it was sent; and in respect of himself, who carried it; for they which sent it were Gentiles, and the Jews were not altogether so well perswaded of that, that God did respect the Gentiles and accept of them, as they should be: And as for S. Paul himself, he was suspected even of the be­lieving Jews of Judea, that he was an adver­sary, and enemy to the Law of Moses, of which they were zealous, Acts 21. ver. 20.21. both which might lessen that kind ac­ceptation of the Almes, sent by Saint Paul to them; with which they should accept them. The Jews might also think the Almes sent, a small pittance in respect of their number, though it was large in it self.

Ver. 32. That I might come unto you with joy] q. d. So it shall be, that I shall come with joy to you, when I see so good a success of my service.

By the will of God] i. e. If it be the will of God.

The Apostle adds this, because it is the property of the Saints and faithful Servants of God, to expect all good from the will of God; and to depend upon his providence in all things: As Saint James also teacheth us in his Epistle, Chap. 4. ver. 15.

Ver. 33. Now the God of peace be with you all] Now God, which is the Author and lover of peace, be with you all, bless you, preserve you, and keep you all.

This he saith, the more to encline them to peace, and to take away contentions, which were among them.

Amen] Amen is an Hebrew word, by which, if it be used in the end of a prayer, as here it is, is wished or desired the accom­plishment of that which we pray for. See more of this Word, Chap. 1. ver. 25.

CHAP. XVI.

1. I Commend unto you Phebe our sister, which is a servant of the Church which is at Cenchrea:

1. I commend unto you Phe­be our Sister in Christ, which hath done many good services to the faithful members of the Church of Christ, which is at Cenchrea, a Port or Haven of Corinth.

2. That ye receive her in the Lord, as becometh saints, and that ye assist her in whatsoever business she hath need of you: for she hath been a succourer of many, and of my self also.

2. That ye receive her, and use her with all courtesie, for the Lords sake, as becometh Saints; and that ye assist her in whatsoever business she hath need of you: For she hath been a succour to many, and to my self also.

3. Greet Priscilla and Aquila, my helpers in Christ Jesus:

3. Salute Priscilla and Aqui­la her husband in my name, for they have been a help to me in the ministry and propagation of the Gospel of Christ Jesus.

4. (Who have for my life laid down their own necks: unto whom not only I give thanks, but also all the Churches of the Gentiles.)

4. Who have, to save my life, ventuted their own: for which thing, not only I my self give thanks unto them, but also all the Churches of the Gentiles do the like.

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[Page 294] 5. Likewise greet the Church that is in their house. Salute my wel-beloved Epenetus, who is the first-fruits of Achaia unto Christ.

5. Likewise salute the faith­ful members of Christs Church, which are in their house. Salute my wel-beloved Epenetus, who is one of the first of them which believed in Christ, and receiv­ed his Gospel in Achaia.

6. Greet Mary, who bestowed much labour on us.

6. Salute Mary, who be­stowed much labour upon us.

7. Salute Andronicus and Junia, my kinsmen and my fellow-prisoners, who are of note among the Apostles, who also were in Christ before me.

7. Salute Andronicus and Junia my kinsmen, and my fellow-prisoners, who are much esteemed of by the A­postles, who also embraced the faith of Christ; and were made members of his mystical body before me.

8. Greet Amplias my beloved in the Lord.

8. Salute Amplias whom I love for the Lords sake.

9. Salute Ʋrbane our helper in Christ, and Stachys my belov­ed.

9. Salute Urbane who helped us in the ministery or propa­gation of the Gospel. And Stachys whom I love with a true love.

10. Salute Apelles approved in Christ. Salute them which are of Aristobulus houshold.

10. Salute Apelles who hath been by many trials proved to be a faithful Disciple and Ser­vant of Christ. Salute the Saints which are of Aristobulus houshold.

11. Salute Herodion my kinsman. Greet them that be of the houshold of Narcisus, which are in the Lord.

11. Salute Herodion my kins­man. Salute them that be of the houshold of Narcisus, which are ingraffed into our Lord Christ.

12. Salute Tryphena and Tryphosa, who labour in the Lord. Salute the beloved Persis, which laboured much in the Lord.

12. Salute Tryphena and Try­phosa, who labour in the pro­pagation of the Gospel, and Word of the Lord. Salute the beloved Persis, who hath also taken much pains in the propagating the Gospel of the Lord.

13. Salute Rufus chosen in the Lord, and his mother and mine.

13. Salute Rufus (a man of singular piety among the Ser­vants of the Lord) and his mother and mine, his by nature, mine by affection.

14. Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brethren which are with them.

14. Salute Asyncritus, Phle­gon, Hermas, Patrobas, Her­mes, and the brethren of our Religion, which are with them.

15. Salute Philologus, and Julia, Nereus, and his sister, and Olympas, and all the saints which are with them.

15. Salute Philologus, and Julia, Nereus, and his sister, and Olympas, and all the saints and faithful in Christ Jesus, which are with them.

16. Salute one another with an holy kiss. The Churches of Christ salute you.

16. Salute one another in token of Christian love and charity one towards another, not with a carnal, but with an holy kiss. The Churches of Christ which are in these parts salute you.

17. Now I beseech you, brethren, mark them which cause divi­sions and offences, contrary to the doctrine which ye have learned, and avoid them.

17. Now I beseech you, bre­thren, mark and observe them which cause divisions and of­fences among you, by setting on foot such doctrines, as are contrary to the doctrine, which ye have received of the Ministers and Apostles of Christ Jesus, and avoid them.

[Page 295] 18. For they that are such, serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple.

18. For they that do this, do not serve our Lord Jesus Christ, and seek his honour, as they pretend they do, by their doings; But they serve their own bellies, seeking by these means, to get entertainment at rich mens Tables; and by goodly words and fair speeches, deceive the hearts of such as are simple, and easie to be de­ceived.

19. For your obedience is come abroad unto all men. I am glad therefore on your behalf: but yet I would have you wise unto that which is good, and simple concerning evil.

19 Mark them, and observe them, I say, and avoid them; for it would be a shame for you to be deceived by them, being that your obedience to the doctrine which hath been preached by the Ministers and Apostles of Christ is such, as that the fame there­of is come abroad and heard of all men. I am glad therefore on your behalf, because your obedience to the doctrine, which the Ministers and Apostles of Christ have preached, is come thus abroad, and heard of all men: yet notwithstanding, I am bold to give you this admonition (lest that your obedience to the Gospel should be corrupted) That ye be wise in embracing and adhereing to the Gospel, and the true Ministers thereof, which is a good thing: And that you be simple, as to all false doctrine, because it is evil, and have nothing to do with them which teach it.

20. And the God of peace shall bruise Satan under your feet short­ly. The grace of our Lord Jesus Christ be with you. Amen.

20. And the God of peace bruise Satan under your feet speedily, who brings in these pernitious doctrines, by his Ministers, to the causing of divisions and offences in the Church of Christ. The grace of our Lord Jesus Christ be with you. Amen.

21. Timotheus my work-fellow, and Lucius, and Jason, and Sosipater my kinsmen salute you.

21. Timotheus my work-fellow, who laboureth with me in the ministry of the Go­spel, and Lucius, and Jason, and Sosipater my kinsmen salute you.

22. I Tertius, who wrote this Epistle, salute you in the Lord.

22. I Tertius who am Pauls Ammannensis, and who wrought this Epistle out of his mouth, salute you in the Lord.

23. Gaius mine host, and of the whole Church, saluteth you. Erastus the Chamberlain of the City saluteth you, and Quartus a brother.

23. Gaius (at whose house I lodge, and who hath enter­tained me nobly, and not me only, but all Christians that have occasion to come hither) saluteth you. Erastus the Chamberlain of the City of Corinth, saluteth you, and so doth Q [...]artus a brother.

24. The grace of our Lord Jesus Christ be with you all. Amen.

24. The grace of our Lord Jesus Christ be with you all. Amen.

25. Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ (according to the revela­tion of the mystery, which was kept secret since the world began,

25. Now to him that is of power to establish you in the faith which ye have received, to wit, the faith which is ac­cording to the Gospel which I have preached unto you, and according to the preaching of Christ Jesus, and according to the revelation of the mystery, which hath been kept secret from the beginning of the world untill now,

26. But now is made manifest, and by the Scriptures of the pro­phets according to the Commandment of the everlasting God, made known to all nations for the obedience of faith)

26. But now is laid open, and according to the Com­mandment of the everlasting God, made known by the Scriptures of the Prophets (which are opened and explained among us) to all Nations, that they may be brought to obey the faith and Gospel of Christ.

27. To God only wise, be glory, through Jesus Christ for ever. Amen.

27. That is, to God who only is wise, be glory ascrib­ed by us through Jesus Christ, for ever. Amen.

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CHAP. XVI.

Ver. 1. I commend unto you Phaebe our sister] He calls Phaebe his Sister, or their Si­ster, not because she was so by reason of alliance of blood, but because she was so by reason of the common faith, and by reason of Religion, for Christians called all men that were of the same Religion and embraced the same faith with them, Brethren, and women, Sisters.

When we commend any person to ano­ther, it is for that, that they to whom we commend him, may shew some courtesie to the person commended; Now what courtesie it was that Paul desired of the Romans in the behalf of Phaebe is expressed in the next verse: It is, that they would receive her in the Lord as becometh Saints, and that they would assist her, in whatsoever business she should have need of them.

Which is a servant of the Chu [...]ch, which is at Cenchrea] Cenchrea was a port town, or village neer that famous City of Corinth and serving thereunto: or a Port of that City, in which Christ had a Church, that is, a Company or Congregation of such as em­braced his Gospel; to which Church Phaebe was a Servant.

Which is a servant of the Church, &c.] There were in the Primitive times women chosen as well as men to do service in the Church (but not in things immediately ap­pertaining to God) called Deaconnesses, which were appointed to have a care of the poor members of the Church, and especially of those which were sick, &c. Such Saint Paul speaks of 1 Timothy 5.9. Some think that this Phaebe was such a one, and there­fore called here a Servant of the Church.

But others think, and not without rea­son, otherwise; for that she is supposed to have been a Rich woman, and a woman of a noble birth: she is called therefore a servant of the Church, as they say, in that she wil­lingly did many good services of her own free bounty, for the Church in relieving the poor distressed members thereof, and doing for all, what they stood in need of, to her power.

Ver. 2. That ye receive her] i. e. That ye receive her in to your houses and enter­tain her.

In the Lord] i. e. For the Lord, or for the Lords sake, whose servant she is, and whom she serveth in ministring to his members.

In is put here for For, after the He­brew manner, or, for the sake.

And that ye assist her] i. e. And that ye stand by her, and help her.

To Asist or stand by one, is to help him; And it is, as some think, a millitary word.

As becometh Saints] This phrase may be understood as well of them which receive, as of those which are received. For they which receive must carry themselves so as it becom­eth Saints: and they which are received are to be entertained so, as that it may appear, that they are accounted of, as Saints and Brethren in the Lord.

Do good to all; but especially to those which are of the houshold of faith, saith our Apo­stle, Galat. 6.10. The faithful there­fore must be respected, more than other men.

Saints] i. e. Christians, See Chap. 1 ver. 1.

She hath been a succouror of many] She might be a succouror of many, by standing between them and dangers; and defending them protecting them, and procuring them safety, when any storms arose against them. As also by entertaining them in her house, and harbouring them hospitably, when they were strangers, and means fell out to be short with them.

Greet Priscilla and Aquila, &c.] i. e. Salute Priscilla and Aquila in my name.

A salutation is a signification of our love, whereby we wish all temporal and spiri­tual welfare to Him, whom we salute.

When we desire one another to salute a third person in our name, it is to desire him to signifie to that third person, our wishes of his temporal and spiritual welfare.

Saint Paul doth desire many here to be saluted in his name, and this he doth, that by his courtesie, he may win them to respect him and his Doctrine the more; and that he might receive the better welcome from them, when he cometh among them. Or he may do it, that the Romans might take the more notice of them, whom he desires to be salu­ted, and give them the more respect for his salutation, &c.

Priscilla and Aquila] Priscilla and A­quila were both Jews; And Priscilla was the wife; Aquila the husband; some ask therefore why Saint Paul doth name Pri­scilla here before Aquila, the wife before [Page 297] the husband? And they answer, that it was, because Priscilla did believe and became a Christian before her Husband; And grace is to be preferred in order, before na­ture.

But though Priscilla be named here be­fore Aquila, yet Aquila is named before Priscilla, 1 Cor. 16.19. Acts 18.26.

Of Priscilla and Aquila you may read Acts 18. ver. 2, 3.

My helpers in Christ Jesus] Saint Paul calls these, his helpers in Christ Jesus be­cause they were an help to him in the Mi­nistery and propagation of the Gospel of Christ.

How in particular these were Saint Pauls helpers in the Ministery or propagation of the Gospel, is not here expressed: but we read of Aquila and Priscilla that they took Apollos to them, and expounded to him the way of God more perfectly, Acts 18. ver. 26. whereby they might help this way, in the conversion of others.

In Christ Jesus] i. e. In the Gospel of Christ Jesus, Metonymie.

Ver. 4. Who have for my life laid down their own necks] i. e. Who have ventured their own lives, to preserve mine, and free me out of danger.

The Apostle when he saith here that they have laid down their own necks, meaning thereby, that they ran the hazard of their lives, seems to allude to the manner of the Romans, who chopt of their necks with an ax, which were condemned to die.

The Apostle in that which he says here, seems to have an eye upon the danger in which he was in Acts 18.12. when an In­surrection was made against him with one accord at Corinth, and they brought him be­fore the Judgement seat, Gallio being deputy of Achaia.

Ʋnto whom not onely I give thanks] To wit, for that their love, in preserving my life.

But also all the Churches of the Gentiles] The Churches of the Gentiles might all of them give thanks to Priscilla and Aquila for preserving the life of Paul out of dan­ger; because that Paul was the common Master or Doctor of the Gentiles, and there­fore the benefit of the presevation of his life, redounded to them all.

There may be an Hyperbole in these words, and by all the Churches of the Gen­tiles may be meant, not all in general, but only all those Churches of the Gentiles which were about Corinth, who knew of this deli­verance of Paul.

Ver. 5. Likewise greet the Church that is in their house] The Church is sometimes ta­ken in a narrow sence, for the members of any family or houshold which are believers, of which believe in Christ, and profess his Go­spel; and so surely it is taken here. So that the sence of this place is this: Likewise greet those of their houshold who believe in Christ, and have given their name to him. In this sence Saint Paul saith, All the saints salute you, chiefly they that are of Caesars houshold, Phil. 4.22. where he might have called the saints which are of Caesars houshold, the Church which were in Caesars houshold, as he doth here the saints of the houshold of A­quila and Priscilla, the Church in their house, for it is all one.

The Church] i. e. The saints and faith­ful which are members of the Church of Christ.

Here is therefore a Synechdoche generis in the word Church, as it is here used, where the whole Church is put for a part, or for some members only of the Church.

Who is the first-fruits of Achaia unto Christ] i. e. Who was one of the first of them which believed and gave his name to Christ in Achaia.

The Apostle useth a Metaphor here, and alludes therein to that Ceremonial Law of offering the first fruits, of which we said something, Chapter 11. verse 16.

Note, that for Achaia many books read Asia, q. d. Epenetus, who is the first fruits of Asia unto Christ. And then Epenetus may be so called, because he was the very first which believed in Asia; otherwise if we read in Achaia, he must be interpreted to be but one of the first, not the very first. For 1 Corinth. 16.15. Stephanus is said to have been the first fruits of Achaia too.

Ver. 6. Who bestowed much labour on us] What this labour was the Apostle tells not, though we may think, that it was some such labour as did make him more expedite to preach the Gospel.

Ver. 7. My fellow prisoners] These suf­fered bonds and imprisonment with Paul for the Gospels sake no doubt, but where, is not so obvious to say.

Who are of note among the Apostles] i e. Who are very well known, and that for good, to the Apostles.

Some interpret this place, as if they were of note, as Apostles among the Apostles, and take the word Apostles in a very large sence, for any Ministers of the Gospel whatsoever: For otherwise there were but twelve Apo­stles, among whom Andronicus and Junia were none.

Who were also in Christ before me] i. e. Who were also converted to the faith, and so in­graffed into Christ, before I was converted and ingraffed into him.

Ver. 8. My beloved in the Lord] i. e. Whom I love for the Lords sake, because he is a member of his.

By this, he shews his love to be not car­nal but spiritual.

Ver. 9. Our helper in Christ] i. e. Our helper in the Gospel of Christ, to wit, in preaching that.

Christ is put here for the Gospel of Christ, by a Metonymie.

Ver. 10. Approved in Christ] i. e. One who hath been approved by many trials, to be a sincere and faithful Servant and Disciple of Christ: Or one approved to be faithful and sincere in the Church of Christ, or among Christians.

He useth a Metaphor here from Gold that is tried and found good.

In Christ] [...] may signifie one in­graffed into Christ, and so a Disciple or member of Christ.

Or [...], In Christ, may signifie in the cause, or in the service, or in the busi­ness of Christ, by a Metonymie, or in the Church of Christ, by the same Figure, Or Christ may be taken by a Metonymie, for Christians, as Gal. 3.16. and then [...] may signifie among Christians.

Ver. 11. Which are in the Lord] i. e. Which are Ingraffed into Christ, and so have received his Gospel, and are his Di­sciples.

Ver. 12. Who labour in the Lord] i. e. Who labour in the propagation of the Go­spel of Christ the Lord, to wit, with that la­bour which is beseeming their Sex, being women: which may be by ministring and doing service to the Apostles and Preachers of the Gospel, whereby they took off that care from them by which they might other­wise have been hindred.

In the Lord] The Lord is taken here by a Metonymie for the Gospel of the Lord, and then by a further Metonymie for the propa­gation of the Gospel, as it is also in the last words of this verse.

Ver. 13. Chosen in the Lord] i. e. One of choice or singular piety in the Church of Christ, who is the Lord, See verse 10.

He useth the word Chosen here, not for one chose either to justification or eternal life; but for one who is excellent in any kind, so as if any one were to make choice of any one of that kind, he would make choice of him, q. d. One of Eminen­cie.

And his mother and mine] This was Ru­fus's mother by nature; Pauls onely by affection; But in that Paul calls her his mother this way, we cannot, but think her to have been a very good and reverend wo­man.

Ver. 14. And the brethren which are with them] i. e. And the Christians which live with them, or are of their fami­lies.

Ver. 16 Salute one another with an holy kiss] It was a Custom among the Eastern people for friends and acquaintance to salute one another, at their parting away, and at their meeting, with a kiss, men so saluting, not women onely, but men also: And this they did in token of love, for a kiss is a to­ken or sign of love, wherefore the Greek word [...] which signifieth a kiss, is de­rived from [...] amo, to love.

But of kisses some were treacherous kisses as that of Joab to Amasa, 2 Sam. 20.9. And Judas to our Saviour, Matth. 26.49. Some unchaste as that of the Harlot, Prov. 7.13. Some flattering kisses as that of Ab­salon to him that came to make him obei­sance, 2 Sam. 15.5. At the best the kisses used among the Eastern people were but ci­vil kisses in token of a civil love and respect. Paul therefore as he would have the Ro­mans (to whom he writes) to salute one another with a kiss, so he would have them salute one another with an holy kiss, in op­position to the former kisses, a kiss which was wont to be used among Saints, which pro­fessed the Religion of Christ, and which te­stified thereby the holy and spiritual love which was between them; This kiss Saint Peter calls a kiss of charity, 1 Peter 5.14.

Christians were wont not onely at their meetings and partings to kiss one another; but after their Common or publique prayers were ended, and that in token of the Chri­stian love which they had among them­selves, and the charity which was in them [Page 299] one towards another: As also in token of the peace which they were at; from whence ancient Church-writers call such a kiss in Latine Pax, Peace: They did also by the manner of their kisses signifie the equality of minds which they were of one towards another; for they kissed the mouthes one of another, which was a sign of equal esteem which they had one of another; for among the Eastern people which used the salutation of kisses, equals onely kissed the mouthes or lips one of another, but Superiors held out their hands to kiss, to their Inferi­ours.

There were dissentions among the Ro­manes at this time, as will appear, as by what our Apostle hath said before in this Epistle, so by what he saith, ver. 17. And for this reason may he wish the Romanes here to salute one another with an holy kiss, to wit, in sign of true conjunction of minds and affections forgetting all of­fences.

The Churches of Christ salute you] Some Copies have [...] here, q. d. All the Chur­ches of Christ salute you.

Saint Paul saith here The Churches of Christ salute you, not because he had any word from the Churches to salute them, for they were some a far off from him at this time; But because he knew or presumed that the love and affections of the Churches was such, towards the Romans, as that they did wish them all health and prosperity both Spiritual, and bodily.

Ver. 17. Now I beseech you Brethren mark them which cause divisions and offences, &c.] q. d. Now (before I make an end of this E­pistle) I beseech you brethren mark them which cause divisions, &c.

Mark them which cause divisions and of­fences, &c] i. e. Mark them which teach any thing contrary to the Doctrine which ye have learned, and thereby make differences of opinions, and by them Divisions and Schisms in the Church.

By causing Divisions and Offences, he meaneth teaching Doctrines causing Divisi­ons and Schisms, by a Metonymie.

And offences] By offences he meaneth Schisms.

Which ye have learned] To wit, of the Ministers of the Gospel.

And avoid them] i. e. And have no com­pany with them, and entertain them not, least that they should infect you by their company: As also that they may be ashamed of their Doctrine, and leave of to deceive.

Ver. 18. For they which are such] i. e. They which teach Doctrines contrary to the Doctrine, which ye have learned of the Mi­nisters of the Gospel.

Serve not our Lord Jesus Christ] q. d. Though they pretend that they serve the Lord Jesus Christ in what they do, and that they seek his Glory; Yet they serve him not, nor seek his Glory; For they dishonour him and adulterate his Doctrine, by what they do.

But serve their own Belly] i. e. But they serve their own Belly.

They are said to serve their own belly, who seek by all means that they may, to fare de­liciously, and to get dainty meats for their belly; which these Hereticks thought to do, by teaching their heretical Doctrines, and by making themselves to seem some body, that so they might be enter­tained at the full and plenteous tables of such, as were taken with these their new do­ctrines.

It is conceived of these of whom S. Paul speaks here, that they were such as did Ju­daize, that is, that they were such as though they were not Jews themselves yet did en­deavour to bring those Gentiles which had received the Gospel, under the Yoke of Mo­ses his Law, contrary to the Doctrine of Christ; And such as these were, our Apostle doth note, were particularly given to their belly. Hence he saith of such ye suffer if a man bring you into bondage, if a man devour you, that is, if a man eat up all that ye have (alluding therein to these mens eating) 2 Cor. 11.20. And that their God is their belly Phil. 3.19. And calls them Slow-Bellies, Tit. 3.12.

And by good words] i. e. And by flatter­ing words. Or words that carry a shew of piety and goodness.

Deceive the hearts of the simple] i. e. Pre­tending as guides to lead the simple into the right way, deceive them and lead them clean out of it:

He saith Deceive the hearts of the sim­ple intimating thereby, that they had stoln into their affections, and got a place there.

Of the simple] The word in the Greek is [...], i. e. which signifieth Innocents, Innocent men, Homines minime malos, as the saying is, And by these he means, per [...], such as are easie to be deceived.

Ver. 19. For your obedience is come abroad unto all men] i. e. For your obedience or submission, to wit, to the Gospel or Doctrine of Christ which you have learned, is such, as that the fame thereof is come abroad to all men, See Chap. 1. ver. 8.

Concerning the relation of that Causal particle, For, and how this depends upon that which went before, there be divers con­ceits: But to omit all others, I conceive that this relates to, and depends upon those words of the 17. ver. Viz. To the doctrine which ye have learned, as a reason given why he said so, q. d. I said contrary to the doctrine which ye have learned, for so well have ye learned that Doctrine as that the same of your obedience and submission thereunto, is come a­broad unto all men.

But the Apostle as he gives this for a rea­son why he said to the doctrine which ye have learned, so doth he withall hereby admonish them, that being their obedience is spoken of so far, they would look, that they maintain it and preserve it, least they should grow infamous, if they should swerve from it.

Note, that the Causual particle For is not alway referred to that which went next im­mediately before, but sometimes (yea often, as I have shewed in this Epistle) to that which went a good way before.

But the whole Eighteenth verse may be read here with a parenthesis, and so this par­ticle For may have a more immediate rela­tion to what I spoke of.

I am glad therefore on your behalf] q. d. And I am glad on your behalf, or for your sakes, that your obedience or submission to the Gospel of Christ or doctrine which ye have learned, is such, as that the fame or report thereof is come abroad to all men: For not onely a great honour will accrue to you by this; But great good too, even everlasting salvation.

But I would have you, &c.] q. d. But yet (Supple) though your obedience to the Go­spel of Christ and the doctrine, which ye have learned be such, I would have you (least that Obedience of yours to the Gospel, should be corrupted) to be wise to that which is good, and simple concerning evil.

The Apostle seems to prevent an objection, for whereas he said of the Romans, that their obedience was gone abroad to all men, I am glad therefore on your behalf: The Romanes therefore might object and say, if our faith is so famous as you speak of, and as you be­lieve, what need you to admonish us to be­ware of false teachers, as though we should be so simple to hearken to them, against our faith. This objection the Apostle pre­vents saying, But yet I would, &c.

I would have you wise to that which is good] q. d. Yet by reason of the great Love I have to you, and the godly jealously I have over you, it cannot but admonish you to be wise to that which is Good, and simple con­cerning evil least that obedience of yours should be corrupted.

The good which the Apostle here speaks of, is to be understood of their adhearing to the Gospel and doctrine which they had learned and harkning onely to the teachers thereof, so that they be not deceived or sedu­ced from that, by any flattering words or fair speeches of any whatsoever. And this would shew them to be wise.

And simple concerning evil] i. e. And I would have you simple as to doing that which is evil, and so to carry your self in that as if ye had no power to, or knowledge how to do any such thing.

The Evil which is here spoken of, is to be understood of embracing the false doctrine of heretical teachers, contrary to the doctrine which they had learned, and receiving them themselves which teach it, into their company or houses, and their entertaining them, which if they should do, they would shew them­selves simple men, yea stark fools.

They which give ear to false teachers, are not onely mis-led by them from the truth, which they have learned; but come in time to be teachers of those false doctrines them­selves; yea, through pride and vain-glory (that they may be esteemed above ordinary men) they may in time come to be inventors themselves of more false Doctrines. There­fore this admonition may not be amiss in this Respect also.

Some conceive that the Apostle, when he says, Be wise to that which is good, and simple concerning evil, Alludes to that speech of our Saviour, Matth. 10.16. Be ye wise as Ser­pents, and innocent as Doves.

Ver. 20. And the God of peace shall bruise Satan under your feet] i. e. And if ye be this, Supple, wise to that which is Good; And simple concerning Evil; God which is the Authour of peace, will tread Satan under your feet, who by these his wicked Ministers, broacheth these false Do­ctrines, contrary to the Doctrine which ye have learned, whereby dissentions and [Page 301] schisms are brought into the Church.

The words as they are here read, are verba Sperantis, the words of one hoping well concerning that which he speak­eth.

But the words in the Greek are these [...]. Which may be rendred thus (as they are rendred by the Sirack, Aethiopique and vulgar Latine tran­slations.) But the God of peace bruise Satan under your feet quickly. And so they are words of one wishing well, in what he says, to him or them to whom he speaks,

And this Interpretation I dislike not; where note that though in the Greek, the verb is of the future tense, yet it may be put after the Hebrew manner, for an Imperative mood.

By Satan understand the Devil himself here who is called Satan, that is, by inter­pretation, an adversary, because he is the chief Capital Adversary of man kind; yet Satan as he worketh by his wicked ministers as instruments, to set on foot false Doctrines, that he might cause dissentions, and schisms in the Church of Christ, where by the Gospel and the end thereof might be hin­dred.

Many conceive that the Apostle doth al­lude here to that passage of Genesis, Gen. 3.15. where the Lord saith to the Serpent, that is, to the Devil, concerning the seed of the woman It shall bruise thy head, and thou shalt bruise his heel.

The grace of our Lord Jesus Christ] That is, the favour of our Lord Jesus Christ, and all the blessings proceeding from that favour, &c.

The word Grace primarily signifieth fa­vour, But sometimes by a Metonymie, the effects of that favour; and sometimes again by a Syllepsis, both favour and the effects thereof.

He saith, The grace of our Lord Jesus Christ, both because the Lord Jesus Christ doth favour us himself, and shew us the effects of his favour in blessing us; as also be­cause he hath purchased for us the favour of God, and the Issue or Effects thereof.

Amen] See Rom. 1.25.

Ver. 21. Timotheus my work-fellow] This Timotheus is he of whom we read, Acts 16.1, 2. to whom Saint Paul wrought those two Epistles which are called, to Timothy, whom he commends divers times to the Churches, and whom he ordained Bishop of Ephesus.

He calls him his work-fellow, because he did co-operate and take a part with him in the work of the Ministery, in propagating the Gospel.

Ver. 22. I Tertius who wrought this Epi­stle] This Tertius wrought this Epistle either from S. Pauls mouth, or from his Pa­pers.

Ver. 23. Gaius mine Hoste] i. e. Gaius at whose house I lodged, and who entertained me nobly.

Gaius seems to be the Latin or Romane name Caius, which the Greek by turning Cappa into Gamma make Gaius.

And of the whole Church] i. e. Of all Christians coming from all parts, whom he entertains nobly both at bed and board, as we use to say.

This is a notable commendation of Gaius, that he was so noble and hospitable as to en­tertain all Christians that came, at his own house.

Some think that Gaius is called here the host of the whole Church, because the whole Church of Corinth had their meeting place for Divine Service in his House. But I prefer the former exposition or conceit.

Erastus the Chamberline of the City] To wit, of Corinth.

The Chamberline] i. e. The treasurer, or steward of the treasury.

Ver. 24. The grace of our Lord Jesus Christ, &c.] See ver. 20.

Ver. 25. Now to him that is of power to establish you, &c.] i. e. To God, as we shall see, ver. 27.

That is of power] i. e. Who onely is of power.

The word Onely is here to be understood, which is expressed ver. 27.

To establish you according to my Gospel] i. e. To establish you and make you stand fast, to wit, in the faith which ye have recei­ved, the faith which is according to my Go­spel. Ellipsis.

There is an Ellipsis here of the word Faith.

This he saith, that neither they, nor any of them be shaken and carried away from the faith, by such false teachers as he spake of ver. 17.

According to my Gospel] i. e. According to my preaching.

The Gospel is taken here by a Metonymie for the preaching of the Gospel.

He calls the Gospel his Gospel for no other reason, then because it was preached by him.

And the preaching of Jesus Christ] q. d. That is, according to the preaching which I preach of Jesus Christ.

The Genitive case of Jesus Christ is Geni­tivus not Efficientis, but Subjecti.

This particle And is here not a Copula­tive, but an Exegetical particle: For the Apostle doth explain here what he meant by those words, to wit, My Gospel, he meaneth his preaching, or that which he had preached of Jesus Christ.

Yet some take the particle And for Yea, as though the Apostle would ascend higher, and say more here then he said before, q. d. according to my preaching, said I, yea, ac­cording to the preaching of Jesus Christ, taking the word preaching Actively, and the Geni­tive, of Jesus Christ, for, Genitivus Efficientis.

According to the revelation of the mysteries] i. e. According to the revelation of that which was a mystery.

This depends upon that which went be­fore, by apposition: Except we understand And here, or Or, that is, q. d. And, or that is, according to the revelation of that which was a mystery, to wit, before it was re­vealed.

A mystery (according to the signification of the word) is a thing kept close and un­known.

The mystery here spoken is the mystery of mans whole Salvation by Christ, which mi­strey was revealed and made known at first by Christ himself, who may therefore be cal­led the Son of Righteousness as Malachi, 4.2. And the day-star from on high, Luke 1.79.

The Revelation of this mystery, is nothing else but that which he called the preaching of Jesus Christ, but the Apostle amplifies what he said, here, that he might set the greater value upon what he saith, and have the greater notice taken of his words.

The mystery which was kept secret since the world began] The salvation of man by Christ Jesus was a mistery of which there was a great silence for all times heretofore in comparison of what is now revealed, and which was overcast and shadowed with many types and figures, and so was kept secret in respect of what it is now until these vails were taken away now at the last, by Christ.

Ver. 26. But now is made manifest] i. e. But now in these last days, is made manifest, that is, is most plainly re­vealed, to wit, by Christ and his Apo­stles.

And by the scriptures of the Prophets made known] i. e. And made known by the scri­ptures of the Prophets opened and explained, &c.

This he adds to vindicate the Gospel from novelty.

The dark writings of the Prophets may be opened and made plain, either by the exposi­tion of men, or by the meer event of things, as when things fall out plainly and evidently according to, and answer the prophesies of the Prophets: But the Apostle speaks here of opening the scriptures of the Prophets by the Exposition of holy men, to wit, the Apostles, as appears by these words, Accord­ing to the commandment of the everlasting God, though they may make use of the event of things, in expounding those prophesies or scriptures of the Prophets.

This mistery was made known by men as by the Efficient, and by the scriptures of the Prophets, as by the Instrumental cause.

Note, that though all things which were explained by Christ and his Apostles were taught in times past by the Prophets; yet they were taught so obscurely then, in regard of that cleerness with which they are taught now, under the Gospel, as that it is no wonder that they were said to have been kept secret since the world began, and now made mani­fest in the days of the Gospel.

Note here, that though some take this mystery here for the whole mystery of mans salvation: yet others take it onely for the mystery of the calling of the Gentiles, q. d. Now to him that is of power to establish you in the Faith (the Faith which is accord­ing to the Gospel which I have preached and according to the preaching of Christ Jesus) and so to establish you, as that you may being Gentiles, appear to be effectually called of God according to the Revelation of the mystery, &c.

According to the commandment of the ever­lasting God] To wit, which he gave to his Apostles to preach and make known this mystery.

The Apostle doth silently here commend the dignity of his office or Apostle-ship in that he reduceth it to God, who sent him forth; whom he stiles here by his proper Epethite. The everlasting God.

Of the everlasting God] He had rather say the Commandment of the everlasting God [Page 303] here then his Commandment, to set out the more the dignity of his office, by such an Author thereof.

Made known to all nations] i. e. Made known to very many nations, Hyper­bole.

The Gospel though it was to be made known to all nations, yet as yet it was not made known to all, but to very many it was.

For the obedience to the faith] i. e. For this end that they might know the faith, that is, the Gospel, or the doctrine of their Salvation, and believe it, or obey it.

The faith is taken here by a Metonymie for the Gospel, or Doctrine of mans Salva­tion, which is the object of our faith.

Ver. 27. To God onely wise] q. d. That is, to God who is onely wise, &c.

These words relate to those vers. 25. Now to him that is of power, &c.

Onely wise] God is called The onely wise, as Christ said he was the onely good, when he said there was None good but God, Luke 18.19. that is, he is called the onely wise because he is the onely wise by himself or by his Essence, for no others are wise after that manner, but God; for the creatures are wise onely by participation of his wisdom: And their wisdom is finite, and concluded within a little compass, whereas His is Infinite.

The Apostle speaketh here of God the Fa­ther as appears by that, that he adds through Jesus Christ; but he calls him The onely wise, Not in opposition to any of the persons of the blessed Trinity (who have the same essence with himself) as though the other persons were inferiour to him in wisdom: But he calls him so, onely in opposition to the Creatures.

The Apostle makes mention here of the wisdom of God, that he might bring men to admire and adore that his wisdom; and that he might perswade them, that it was of the great wisdom of God, that the Mystery which he speaks of, was kept secret, since the world began, and is now at the last revealed and made manifest, though they knew not [...]he reason of it. For men are prone to open their mouth, and question the wisdom of God, where they see no reason of his doing with their dim eyes.

Be glory through Jesus Christ] i. e. Be glory ascribed by us through Jesus Christ. He adds through Jesus Christ, because our Spiritual Sacrifices are acceptable to God through Jesus Christ as S. Peter speaks, 1 Pet. 2.5. And are to be offered up through him.

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