An Exposition of Pauls Epistles

The second part.

He passeth to the second part of the Chapter, wherein he lays down a Proposition to be confirmed in the following part of the Epistle, which is this, That Righteousness which is revealed in the Gospel, is the Righteousness of Christ, imputed to us by the grace of God, apprehended by faith alone, and not inherent righteousness in men, which is works. Or which is to the same sense, we are justified by faith in Christ, and not by works.

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

The Just] Argum. 1. By the Righteousness of faith only we obtain life; Therefore by the righteousness of faith alone we are justified; for by an indissoluble connection Righteousness and Salvation are joined together, and there is the same reason or ground of both. This Argument he confirms by a Testimony, Hab. 2.4. Who rejects those as Hypocrites, from life, that trusted in themselves, or their own works, and the righteous by faith, he pronounceth heirs of life only.

Argum. 2. We are so far from being justified by works, that the wrath of God openly pursues the unjust and wicked works of all men, of the Gentiles and the Jews, to wit, of those that are out of Christ; Therefore we are justified only by the righteousness of faith, or the Righteousness of Christ apprehended by faith, and through grace imputed unto us.

The Truth] He confirms this Argument by several parts; and first he shows the unrighteousness of men, in the example of the Gentiles, to verse 24. and the wrath of God poured out upon the wicked; and their unrighteousness he further shows to the end of the Chapter. He proves the impiety and unrighteousness of the Gentiles, inasmuch as the wisest of men (to wit, the Rulers and Philosophers among the Gentiles) withheld the truth in unrighteousness, i. e. That true knowledge which they obtained from God (through unrighteousness, or the pravity of their own will) they suppressed, and detained in themselves as a captive, whilst they neither communicated it unto others, nor shown it forth in works of piety; Therefore they are all impious and unrighteous. This Argument is much to the purpose; for if this be true concerning the prime part of man-kind out of Christ; 1 Concerning the wisest Law-makers and Philosophers amongst the Heathens, much more is it true, touching the rest; for if the flower and principal part be corrupted, what shall we think of the dregs and lower sort?

This Argument he explains two ways; First, By showing, that the Gentiles had certain remnants of the light of Nature, concerning the worshiping of God; because that which may be known of God by natural light, was manifest to them, to wit, The Eternity▪ Power▪ and Divinity of God, with the rest of his Attributes, which are apprehended by the light of Nature, even from the Creation of the World, were manifested (by the things that were made) clearly as in a glass, that they could not plead ignorance.

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

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

God is called in this place, Blessed forever, that we may know that the injurious carriage of Idolaters can detract nothing from the felicity of God; But that his glory and blessedness will abide forever, to whom we all of us ought with the Apostle to ascribe it, saying, AMEN.

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

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

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

With all unrighteousness ] That is, with all unrighteousness against their neighbor.

Fornication ] Under this he comprehends all unlawful lying of the Man with the Woman.

Maliciousness ] That is, a desire to hurt, joined with fraud and endeavor.

Wickedness ] That is, a frowardness of mind, openly discovering itself.

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

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

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

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

Spightful ] Such are those that are cruel, oppressing others by force.

Boasters ] Such as make a show of great matters.

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

Without understanding ] Such are they which are hurried like brute beasts, without any show of reason, which way soever their lust draws them.

The last demonstration of man's unrighteousness, and the wrath of God in his justice leaving them to themselves, appears with a threefold aggravation. (1) They practiced the foresaid wickednesses against the dictate of conscience; for they knew that those wickednesses were displeasing unto God. (2) They s •• ned against the knowledge of the judgment of God, and the due desert of sin; They knew them worthy of death that committed such things. (3) They themselves only did not commit such things, but (not only by their silence, but consent, flattery and authority) became Patrons to them that did, confirming and hardening them in their sins. This is the condition of the wisest men out of Christ, who are so far from the righteousness of works, that they do nothing but abuse the known principles of Righteousness, provoke the wrath of God against themselves, and more and more pollute themselves with all manner of filthiness, to their final perdition.

The second Part.

In the second part of the Chapter he returns to prosecute the Dispute concerning Justification, not by works but by faith.

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

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

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

Poison ] The third testimony is from Psalm 140.3. In which the same is confirmed of David's enemies, which were types of persons unreconciled unto God, in that they are always ready to send out from their mouths, as from a quiver, poisonful speeches, no less hurtful than the poison of Asps.

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

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

The sixth testimony is from Psalm 36.2. Wherein unregenerate men by their deeds, are condemned of profaneness and contempt of God; for seeing they are void of the fear of God, there is nothing to restrain them from falling headlong into all kind of wickedness.

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

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

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

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

Furthermore, seeing we can conceive only a twofold Righteousness; one is of the Law, or of works inherent, or a man's own righteousness; another, which is Evangelical, called the Righteousness of Faith, or the Righteousness of Christ imputed unto us, to wit, that Righteousness which he imputes to all that believe: After the exclusion of the former Righteousness, that being now impossible, the other is of necessity to be admitted, which is commended to us in the Old Testament, now revealed in the New, and only is possible and acceptable to God, deserving alone the name of Righteousness.

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

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

To show forth.] Argum. 9. God in this present time of the Gospel hath set forth Christ as the means of appeasing his anger, to those that embrace it by Faith, that by this way of justifying, his Righteousness might be manifest in the time past, in his forbearance and forgiveness of sins past, which from the beginning of the world he hath forborne and forgiven, to wit, that God did not pardon the sins of his own, but upon the account of the Propitiatory Sacrifice of Christ, which was to come, and that without any violation of his Justice: Therefore this ground of our Justification is no less to be asserted, than the glory of God's Justice is to be manifested. The matter is clear: For if Justification by Faith in the Blood of Christ, shows that God never pardoned sins, but upon satisfaction made to his Justice by the Blood of Christ, certainly he would have the righteousness of God concealed, that would determine any other ground of our Justification than by Faith.

That he might be just ] This confirms the Argument, that God hath set forth Christ, that he might be a Propitiation through Faith in his Blood; not only that he might declare himself just in sending the promised Messias, for whose sake freely and also justly he would pardon sin, but that he might show himself the Author and Doner of true Righteousness to us, (that were without any righteousness of our own) by believing in Jesus Christ: Therefore this ground of our Justification by Faith, is no less to be maintained, than the glory of God's Justice, Faithfulness and Goodness, to be declared in justifying Believers.

Argum. 10. Because by the Law of Faith, or the Covenant of Grace, which requires Faith to our Justification by the Righteousness of another, man's boasting in himself is excluded, and not by the Law of Works, or the Covenant of Works, which exacts perfect obedience, and affords matter of boasting to men in their Inherent Righteousness; Therefore (saith he) we conclude▪ that a man is Justified by Faith without the Works of the Law. The Argument is good: For if men were Justified by their Works, and Inherent Righteousness, they might boast of the meritorious cause of their Justification to be in themselves; but they that are Justified by Faith, are compelled to renounce their own Inherent Righteousness, and to place their only Confidence in the imputation of the Righteousness of Christ, and solely in the grace of God.

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

Another question is, Whether the Doctrine of Faith, or Justification by Faith, makes the Law of none effect, or to be given in vain, while it is denied that men are Justified by the Law? He answers, that the Law is no ways rendered void, but is rather established by the Doctrine of Faith; for Faith, or the Doctrine of Faith, establishes the Law three ways. First, in respect to the threatenings, showing that Christ was dead by the Sentence of the Law, that he might satisfy the Law, and that we were liable to death, unless freed from it by Christ. Secondly, in respect to the Precepts, because he demonstrates that perfect obedience was yielded to the Law, in the Righteousness of Christ. Thirdly, Faith establishes the Law in respect to Believers, because being justified by Faith, by virtue of Christ, they are initiated into new obedience, who before they were justified by Faith, could do nothing but sin.

The second Part.

The second part of the Chapter, wherein he proves this to be the ground of Abraham's Justification, and obtaining Eternal Life, (to wit, by Faith) is common to the uncircumcision, or the Gentiles, and to Circumcision; or the Jews. The question is propounded in this verse, the answer whereof follows, till he hath proved it common both to Jews and Gentiles.

He proves this ground of Justification▪ and obtaining of happiness, to be common to the uncircumcised, or the Gentiles, no less than to the Jews that were circumcised: By seven Arguments.

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

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

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

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

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

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

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

The third Part.

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

Reason 1. Because Abraham (through his Faith) by the special Sentence of God, is declared the Father of many Nations, and so the Father of us that believe, according to the Faith: For as Abraham begat Isaac by virtue of the Divine Promise, and not by the power of Nature; even so by virtue of the Divine Promise, promising that he should be the Father of many Nations, Abraham took all Believers into the number of his Children, to be reckoned amongst his Seed. And thus in the virtue of the Promise, he begot, or conceived the Faithful, as Children of the Promise; which he shows more clearly, by calling Abraham the Father of the Faithful, not only before God, or in the sight of God, that is, after a spiritual manner, and in the account of God, but also to the likeness of God, by a kind of similitude answering to God, whom he believed; for in the Act of Faith, Abraham standing in the light of the countenance of God Almighty who spake unto him, believed the Promise. Those sons which God promised, he looked upon as present by Faith: And thus after a sort he became the Father of them, after the similitude of God.

Quickening] Reason 2. Because Abraham by Faith fixed his eyes upon the truth and Omnipotency of God effectually bringing life out of death, and a being out of nothing; and effectually calling things that were not yet, as if they were or had a being; to which Omnipotent Truth when Abraham believed, his Faith put on a kind of similitude to the Truth of God Almighty.

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

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

Reas. 5. Because he disputed not against the Promise, not was stopped by those objections, which unbelief suggested, but valiantly defended the Promise of God, and set himself against temptations, ascribing to God the glory of his truth and Omnipotency.

Reas. 6. Because he gave to God speaking, the glory of his truth, out of a most full persuasion of God's power for the performance of his Promise. For the Promise once made, there is no doubt to be made of his will to perform what he promiseth: But the question which remains, is touching the Power of him that promiseth. Which question being laid aside, Abraham rests in the promise of him whom he knew to be Almighty.

Reas. 7. Wherein the Faith of Abraham is commended, in that his Faith (by this act showing itself to be true, such a Faith which uniteth, humbled and emptied man (in the sight of God) to God that promiseth) was imputed to him for righteousness. Because he embraced for his righteousness, the blessing promised in that Seed which was to come, i. e. Christ.

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

He lays the foundation of this certainty in a twofold judicial act of God towards Christ. The first act is, the delivering up of Christ our Surety to death for our offenses. The other is, the raising of him for our Justification. In the first whereof, God testifies that the sins of the Redeemed were translated upon Christ by Covenant. And in the other, that he is abundantly satisfied for their sins, and that the Redeemed in the person of their Surety are justified: From whence it follows, that to those who are Redeemed, (seeing they by Faith agree in this Covenant revealed in the Gospel) Faith is imputed to righteousness, or the Righteousness obtained by Christ is applied to them, that as in the person of their Surety they are justified, so also they may be justified in themselves.

The second Part.

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

There are three members of the comparison of Christ with Christ, wherein is proved, that they which are justified shall be saved from wrath, by three Arguments.

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

The second member of the comparison, is the efficacy of Christ's death before Justification, and of his life after Justification, after this manner: If when we were enemies, the Death of Christ was effectual for the reconciling of us unto God, it shall be effectual to free us from wrath now being justified and reconciled; because it is absurd to determine, that Christ being raised from the dead, and living in heaven, should not preserve us from wrath, for whom that we might be freed, he both died and arose from the dead. And this is the second Argument.

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

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

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

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

The second member of the Comparison wherein they disagree, which is first briefly propounded, afterward more largely explained. The offense is not like the gift of God, for that good which proceeds from God, is of Divine efficacy and virtue, therefore infinitely surpasses the evil which is from man: Wherefore if the offense of one man, i. e. Adam, could bring forth death to many that were naturally propagated from him; much more the infinite grace of God, and the free gift of one m • n Jesus Christ, who also is God, shall abundantly convey life to them which are spiritually born of Christ. The sum of all is, He would have us know, that the grace of Christ is more potent to save, than the sin of Adam to destroy; and the gifts which are bestowed through the grace of God, are more excellent than those which Adam lost.

The third branch of the Comparison, showing the dissimilitude between the evil that entered only by Adam sinning, and the gift, which is by Jesus Christ; because the just judgment of God from one sin of Adam, proceeded to the just condemnation of himself, and of all, that by the Law of Nature were comprehended in his loins: But grace, or the free gift of God, not only frees us from that one Original sin, but from a multitude of actual sins committed by everyone, to a full justification from all sin. The sum of all is, condemnation is from one offense, but the gift of grace is an acquittal from all offenses.

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

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

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

He illustrates and concludes this whole comparison, by showing the abundance of sin in those that are justified, renders the grace of Christ more illustrious; and this he does by answering an objection concerning the end and use of the published Law.

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

He answers, by showing a three-fold end of giving the Law.

First: The Law entered, that the offense might abound; i. e. The Law forbidding sin, and enjoining righteousness, in that space of time betwixt Adam and Christ, came in, that sin, (which was daily committed, and yet because of ignorance not acknowledged) might be known to be sin, and that the natural wickedness of men might appear, which occasions, that by how much the more the Law requires righteousness, by so much the more concupiscence is stirred up aga • nst the Law; and that by this, the sin which lies hid in men might be manifested, and known to abound.

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

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

Second Part.

The second part of the Chapter follows, wherein the Apostle infers, out of what went before, an exhortation to all that are justified by Faith, that they follow after Holiness. The Proposition to be proved is the same with the former, viz. They that are justified, ought not to continue in sin, but labor after Holiness. He produceth thirteen Arguments, whereof the three former are included in the following Exhortation.

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

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

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

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

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

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

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

He repeats and rejects the absurd objection of Libertines, who take occasion from the grace of God to sin more freely, when the contrary follows, viz. because we are under grace, therefore we ought not to indulge to ourselves a liberty of sinning.

Argum. 6. Serving by the way to confute the objection; seeing there is a necessity that you be servants to him whom you obey, and that you receive a reward proportionable to your work, whether you obey sin, or the Divine Commands, unless you will be accounted the servants of sin, and will receive the reward of eternal death, it behooves you to beware that you indulge not yourselves in sin, and if you will be accounted the Servants of God, that you may be pronounced Righteous, and Heirs of Life, of necessity you must labor after Holiness.

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

Argum. 8. Being now freed from sin, by the Omnipotent Arm of God, ye are servants of righteousness to holiness: Therefore by the Law of servitude, being servants to righteousness, ye are bound to become servants also unto holiness.

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

Argum. 9. You have sometimes yielded your members unto uncleanness, and have been altogether servants to unrighteousness; therefore now 'tis fitting, that with equal industry at least, you yield your members servants unto righteousness, and to holiness, not to be less studious of doing well, than heretofore you have been of sinning, and doing ill.

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

Argum. 11. You have gained no other fruit for your former sinful course of life, but shame, which is now upon you, nor could you expect any other fruit for the future but eternal death, which is the end of sin; Therefore it behooves you to beware that you serve sin no longer.

Arg. 12. After you gained your liberty from the bondage of sin, you became servants unto God, and have your fruit unto holiness, increasing and abounding daily therein, at length you shall obtain eternal life; therefore ought you diligently to follow after holiness.

Arg. 13. Confirming those which went before, after this manner; Whatsoever hath hitherto been spoken in this Argument, is sufficient and firm; for it is decreed by a Divine Sentence, to render a reward to sinners according to their deserts, which is eternal death; and to bestow life eternal, with Justification and Sanctification, which are chained to eternal life, not of debt, but freely of his grace, and that no way but in our Lord Jesus Christ: Therefore ought we not to continue in sin, lest we perish, but with Faith in Christ we must join the practice of holiness, which holiness with eternal life, God will freely give to those that believe in Christ, and follow after holiness, as it is largely proved before.

The first Part.

As to the first part, taking a comparison from Marriage, he shows that the Justified which are delivered from the conjugal Covenant of the Law, and Espoused by a new Covenant of Grace, to a new Husband Christ, should bring forth the fruits of holiness, in new obedience to the Law, to the glory of our new Husband, Christ.

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

The Apodosis of the comparison, to this manner; So you that were espoused formerly to the Law by a Covenant of Works, Christ being dead for you, that he might satisfy the Law, Justice, and the Covenant of Works in our name, you are judicially dead to the Law, in the body of Christ (for the Law, or Covenant of Works hath slain Christ, and you in him) and by consequence you are delivered from the matrimonial Covenant of the Law; so that without the breach of Justice you may enter into a new Covenant of Grace, with Christ, being raised from the dead. To this end he shows, that the purpose of marriage being disannulled, betwixt the Law of Works and us, not that we should live as we list, but being raised from a state of death, by the Resurrection of Christ, that we should be espoused to another Husband, viz. to him which is raised from the dead, i. e. to Christ, who rose from the dead, and hath raised us with himself to newness of life, and hath espoused us to himself, according to the Covenant of Grace, that being married unto Christ, we might bring forth fruits of obedience to the glory of God.

There are five Arguments of consolation to the Justified, who bewail the imperfection of their own obedience.

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

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

Fruit] Argum. 3. Ye • are married unto Christ, which is raised from the dead, that you may not abide unfruitful, but may bring forth fruit to the glory of God: Therefore take ye comfort, who bewail your imperfect obedience.

Argum. 4. Confirming the former, from the change of our condition, while we were unregenerate (and by consequence under a Law-Covenant) evil affections by the holy Law of God were stirred up, and put forth themselves powerfully in our members, and all our faculties both of soul and body, to the production of the deadly fruit of actual sin: Therefore it will follow, when we are now regenerated, and under the Covenant of Grace, holy desires stirred up by the New Covenant, powerfully show forth themselves in our members, to the bringing forth the fruit of good works unto God, that we might not abide unfruitful. Which is no small consolation; for if we by Faith would lay hold upon the Covenant of Grace, and would stir up our souls by the promises thereof applied unto us, there is no doubt but we should more plentifully bring forth good works; That is it which Christ saith, Joh. 15.5. I am the vine, ye are the branches, he that abides in me, and I in him, he brings forth much fruit: for without me you can do nothing.

Argum. 5. Opening and confirming the former, from the end of our changed condition, Now, to wit, after Justification, through the Grace of Christ we are freed from the Law-Covenant (that Covenant being dead in which we were held, or we being dead in Christ, in whom we were contained judicially) to that very end, that we should serve God, by the power of the Holy Ghost, bestowing new strength upon us, by bringing forth new and spiritual fruit, not superficial and hypocritical, which the letter of the old legal Covenant (now abolished) at the most, brought forth: Therefore God will not fail of his end, but will cause those that are justified, bewailing their imperfect obedience, to bring forth much fruit in the newness of the letter, for the fruits which are brought forth by virtue of the Covenant of Grace, are truly new, and arise from the regenerating Spirit, furnishing us with new strength forthwith to good works; But the fruits which are brought forth by virtue of the Covenant of Works, either are open rebellion of corrupt Nature against God's Law, or counterfeit obedience only in the outward performance; such as the fruits of the Pharisees are, who in the letter, that is, the outward show, and formality obeyed, without any renovation of the heart.

The second Part.

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

He answers by way of negation; far be it from us to entertain any such thought; he gives three Reasons of his negation, illustrated by his own experience, wherein he pleads for the Law.

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

Reason 2. Because the sin that dwells in us, or the habitual pravity of our nature, is the cause of actual sins; but the Law is not the cause, but the occasion to sin, not given, but taken. For sin that dwells in us (saith he) or the evil of nature, taking occasion from the Law forbidding lust, so much the more is inflamed and excited; And endeavoring after what was forbidden, begat in me all manner of concupiscence, and evil motions against the Law.

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

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

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

The third Reason, in defense of the Law; The sin that dwells in us, is the cause of death, only taking occasion from the Law, or the command, as he had learned by experience: for sin (while he thought of what was forbidden in the Law) invited and enticed him to forbidden things, and polluted him, and so by the Command made him more and more obnoxious to death: Therefore the Law is altogether holy; and particularly that which forbids Concupiscence, is holy, just and good, because it is given by an holy God, according to equity, and for our profit.

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

The third Part.

The third part of the Chapter, wherein is set down the second head of comfort, to those who bewail the imperfection of their obedience to the Law, from the Apostles example, wrestling with the same evil, and getting the victory, by the favor and benefit of free justification, as appears from verse. the last. This is the force of the Argument ; I bewailing in myself the power of sin, wrestle against it, taking comfort, from justification by faith in Christ: Therefore you holy Champions take comfort in your wrestling and conflict.

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

He proves what he hath said, and shows the second contest betwixt his actions, and his judgment renewed. That which I do, I do not approve, viz. when I examine my actions to the perfect Rule of the Law, I am forced not to approve, but condemn many things in my actions.

The third disagreement he shows to be betwixt his actions, and his will renewed ; I do not that good which I would (saith he) hindered by the body of death in me; and that evil which I hate, that I do, failing of the Rule, where I would not; for I would perform perfect obedience to the Law of God, but I fall short, and in many things I offend.

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

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

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

Argum. 3. Of Comfort; Because to him that laments his imperfection, and disallows it, that evil shall not be imput • d (which is also to be understood of all the other holy Combatants) but to sin dwelling in him: Because God esteems those that weep over the evil of their nature, from their better part, viz. that which is renewed, which doth, and shall prevail in the mortification and abolition of sin that dwells in us; from which renewed part he is called the Christian Champion; It is no more I (saith he) but sin that dwells in me.

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

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

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

The Conquest follows, after this sharp conflict, repeating the consolations of himself, and the rest of the Saints, That the sin committed would not be imputed to him, bewailing this his imperfection; but to the corruption of his nature, or his habitual corruption indwelling, designed to destruction and abolition: And because he conflicted with sin, therefore is he denominated from the better and renewed part, as above, verse. 17. and not from the worser part.

The third sharp Conflict follows, consisting of a three-fold contention: The first is betwixt himself regenerated, endeavoring after holiness ; and an evil inclination cleaving unto him, and impelling him with a kind of necessity, and as it were by a Law inciting and provoking to evil.

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

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

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

At length with a composed mind, after his being affected with sorrow for sin dwelling in him, and with joy, because of his hoped-for liberty by Christ, the Apostle at length propounds himself a fellow-soldier with other Saints, in this holy war, against the remainder of sin. After this manner ; I therefore an Apostle (that for comfort to those who bewail their sins, I may briefly recollect what I have spoken of myself) I profess that I have not attained to that measure of Sanctity, after which I aspire: But together with the rest of the Saints mourning and conflicting, under the hope of freedom I go forward; and as if I was divided from myself, the spirit and the flesh wrestling in me: with my mind, or my spiritual part, delightfully I serve the Law of God; but with my flesh, or my unregenerate part, I am as a Captive to the Law of sin, or the prevalency of corrupt nature.

The second Part.

The second part of the Chapter, comprehends the consolations of justified persons by Faith, against the sharpness of afflictions in this life.

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

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

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

Argum. 3. Figurately propounded; the whole frame of the world, in its kind, suffering together with us, sustains itself in the hope of the glory of God, to be revealed in the day of judgment, and very earnestly, as it were with the head stretched out, expects that wished-for time: Therefore we also, with this hope ought to support ourselves.

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

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

Argum. 5. There is hope of the Creatures, that they may be freed from that servitude into a state proportionable to the future glorious condition of the Sons of God: Therefore much more this freedom may be expected by the Sons of God.

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

Argum. 7. Not only created things, but we ourselves, who have received peace and joy, the first fruits of the Spirit, the pledges and beginnings of eternal life, do groan, expecting a full manifestation of our adoption, in the resurrection of our bodies (by the power of redemption wrought by Christ) to be freed from all evils: Therefore unless we undervalue the first fruits of the harvest of eternal life, and the desires of the Spirit, we ought to take consolation from the certainty of our freedom.

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

Argum. 9. We are not alone in our afflictions, but we have the assistance of the holy Spirit our Comforter, who supports us laboring under infirmities, and instructs us how to pray, exciting in us groans, which cannot be uttered, being as an advocate for us with the Father: Therefore ought we to take comfort in our afflictions.

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

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

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

Argum. 13. Effectual calling and justification, which in this life are granted to believers; the gifts of God (as the rings of an indissoluble chain) are so firmly joined with Election and Predestination before all time, and with glorification after all time, so that he which is called effectually and justified, may be certain of his Predestination to Eternal Life, and certain of his future glorification with God, forever. For whom he hath predestinated, them he hath called, &c. Therefore they that are justified, have solid consolation, though afflicted in this life.

The third Part.

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

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

The second triumph, is concerning the want of some good necessary to salvation, leaning upon such great love of God towards us, that he gave his Son to death for us; After this manner, God who spared not his own Son (than whom he hath nothing dearer) but gave him up to death for the salvation of all the Elect, cannot but give us his Son, and with him all other gifts, necessary to salvation, and lastly salvation and glory itself; what therefore can be wanting to us to salvation?

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

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

The fifth triumph is, over outward afflictions, whereof he reckons up six kinds, wherein he comprehends all adversities, with which Christians in any kind, by the unthankful world, are used to be persecuted for Righteousness sake: Denying concerning all, that any enemy, by these evils, can hinder the fullest effect, and sweetest sense of divine love towards us, but that we should at length partake of it.

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

He follows his triumphing, declaring the excellency of the victory, which Christians in his time had over these evils, by the power of Christ: for they returned always from the battle more than Conquerors, neither wounded, nor wearied, suffering no loss, but more healthy and strong, more holy and increased in every grace, even then when they seemed to the world to be most overcome, the glory of which triumph he wholly ascribes to the love of Christ.

The sixth and last act of triumph, is over unbelief, and all doubtings, which might arise from any Creature, or, any present or future cause. By Life and Death he understands prosperity and adversity, by which we might be either allured or affrighted. By Angels he understands good and evil spirits, if it was possible they should concur to the separating of us from Christ. By Principalities and Powers, he means the power of Kings, Emperors, Governors, Tyrants in the whole world. By things present, and things to come, he understands, all those occurrences which had already fallen out, or might before death come upon us. By height and depth, he means the creatures placed above or below us. By any other Creature, any created thing, universally in the whole world, or anything besides God that may seem terrible. Over all these, in a full confidence of Faith, he triumphs, because of the powerful, and efficacious, certain and immutable love of God, whereby he is pleased to promote us to Eternal Life; from the embracing of whose love, and a saving sense thereof, nothing shall ever separate those that are justified by Faith in Christ. Whereof he gives this reason, because the efficacy of God's free love conveyed unto us, is founded in Christ's infinite merit, and omnipotent power, whereby we are kept through Faith unto salvation.