The Apostolical History

SECT. XV.

THE Apostle (as it seems) shortly after this, from Macedonia comes into Greece, and there stays three months, Act. 20.2, 3. And about this time he seems to have written his first Epistle to Timothy, then at Ephesus, whom he had besought to abide there, for the better ordering, instructing, and establishing of that Church.

Timothy signifies an Honourer of God; and so he proved, both in Doctrine and Conversation, according to the happy omen and presage of his Name. He is supposed to be of Lystra, (a City of Lycaonia in Asia ), for there the Brethren reported well of him. His Father was a Greek, and a Proselyte; his Mother a Jewess, Daughter of Lois, both sincere Believers. They trained him up from a Child in the Holy Scriptures , so that Paul was persuaded that the like unfeigned Faith dwelt in him as did in his pious Mother and Grandmother. His Father being a Greek, a Gentile-Proselyte, and uncircumcised, Timothy was not circumcised in his infancy after the custom of the Jews, but being come to maturity Paul circumcised him , for the gaining of the Jews, by his ministry. The Apostle made him his Companion in his travels throughout the Churches far and near, whom he most diligently and faithfully served in the work of the Lord, sometimes being left with the Churches newly planted, further to instruct them, sometimes being sent as a Messenger to comfort and establish them. Though he had many bodily infirmities upon him, yet he abounded with many eminent graces and gifts, and in process of time being ordained a Minister, with imposition of the hands of the Presbytery, he so approved himself in that office, that he became most affectionately dear to Paul, insomuch that he makes frequent and honorable mention of him, especially to the Philippians, ch. 2.19, 20. I have no man like minded, who will naturally care for your state; for all seek their own, not the things which are Jesus Christ's. But ye know the proof of him, that as a Son with the Father he hath served with me in the Gospel. And elsewhere he dignifies him with excellent titles, calling him his Brother, his beloved Son, and faithful in the Lord, his natural Son in the Faith, his fellow-laborer in the Gospel of Christ, yea he joins Timothy with himself in the inscriptions of divers Epistles to the Churches, that so he might both commend Timothy's worth and authority to the Churches; and also propound him as an exemplary pattern to all faithful Ministers. From Corinth he accompanied Paul into Asia, and when they came to Ephesus, the Apostle besought him to abide. there to instruct that Church; touching which employment the Apostle now gives him sundry Precepts and Directions throughout this whole Epistle.

In which Epistle there are three parts.

• 1. The Preface.
• 2. The Matter or Substance of the Epistle.
• 3. The Conclusion.

[Chap. 1] IN the Preface he asserts his Apostolical authority from the command of God, (whom he stiles our Savior, because he gives us Salvation by Christ ), and from the c • mmand of Jesus Christ, who is the ground and object of our hope. He directs his Epistle to Timothy, whom he calls his own Son in the Faith, either because he had gained him to the Faith of Christ; or else, because he was his Disciple, and resembled him in Faith, and Doctrine, and holy Conversation, as a Son resembles his Father in face and manners. From Ver. 1, 2.

After the Preface he comes to the Body of the Epistle; wherein, 1. He tells him, that he left him at Ephesus , to take care that no strange heterod • x Doctrines be broached in that Church, and that Fables , and Jewish Genealogies, and praeterscriptural Traditions be not heeded or regarded, which rather occasion perplex disputes, than edifying in true piety towards God, and in the Faith of Christ. Ver. 3, 4.

2ly. Because some false Teachers seemed to be carried with a perverse zeal to the Law, and mingled Faith and Works in the point of Justification; he shows, that the true end of the Law, and the main scope and drift of it was Love, (viz. to God and our Neighbor), springing from a pure heart, and a ••• d Conscience, and Faith unfeigned, which some not rightly understanding have been carried aside to vain discourses. And while they affect to be thought learned Teachers, and Expounders of the Law, they betray their own ignorance, not understanding either what they say, or what they affirm. But here some of his Adversaries might object, that by saying thus, he shown himself not very well affected towards the Law. He answers, he did not at all detract from the Law (in reproving those that abused it), but rather commended and taught the right use of it. For he acknowledges, that the Law rightly understood and preached, was very good, and given for, and serves to excellent purposes, if we make use of it as we ought, not seeking to be justified by the observation of it, but to be directed by it in our obedience, as a perfect rule of life; and to be brought by it unto Christ, Gal. 3.24. But yet notwithstanding, they were to know that in respect of its damnatory and terrifying use, ( viz. to constrain to obedience for fear of punishment), so it was not given to the righteous , but to the unrighteous and wicked, to lawless and disorderly persons. It was given to condemn all sins that are against the sound D • ctrine, which is according to, and taught in the Gospel, (wherein the glorious mercy of God is displayed), and to restrain disorderly persons from such crimes: so that the Gospel agrees with the Law, as to the right regulating of men's lives and manners: for the sins forbidden in the Law, are contrary also to the Gospel. From Vers. 1. to Vers. 12.

3ly Having m • ntion'd the G spel, which was committed to him by Jesus Christ, he takes occasion from thence to assert the Authority of his Apostle • ship against th • se that d • nied it, or by reason of his former course of life, did endeavor to l • ssen it. And, 1. He gives solemn thanks to Christ who committed that gr • at true • t of preaching the Gospel to him, and enabled him to preach it with suc •• ss, and esteemed him faithful, (giving him grace to be so), and honor'd him with the office of an Apostle, who was before a Blasphemer and a Persecutor, yet n • twithstanding mercy was shown him, because he did it ignorantly through a false zeal, not rightly informed; and the goodness of God (he acknowledges) abounded towards him, in drawing him to believe in Christ, and removing his former unbelief, working in him l ve to Christ and his Gospel, notwithstanding his former opposition against it; which graces of Faith and Love Christ requireth and frameth in the hearts of all his Members by his Spirit, [see 2 Tim. 1.13.], giving them a right knowledge of himself, and the benefits that are obtainable by him. He further declares, that it need not seem incredible that so wonderful mercy and favor was shown to him, seeing this is most certain and true, that Christ came into the world to manifest his mercy to sinners, yea great sinners, of which number he had reason to reckon himself to be one, because of his persecuting the Church of God [see 1 Cor. 15.9.]. He further shows, that the Lord had set him f • rth for an example and pattern of his longsuffering, mercy, and admirable grace, that sinners to the end of the World, (who shall hear of his wonderful conversion, and the bounty of Christ towards him ), may be assured of his readiness to receive sinners, and may, upon their repentance and believing in him, expect the like goodness and kindness from him t • wards themselves. And thus the Ap stle being ravished with a sweet sense of the greatness of God's mercy to him, concludes this whole matter with a pathetic doxology or thanksgiving. From Ver. 12. to 18.

4ly. He charges Timothy to carry himself courageously in the ex • cuti • n of his ministry against all discouragements and oppositions whatsoever, encouraging himself by the Prophesies of holy men, that were uttered before of him, n • mely, that he would war a good warfare, (in defense of the Gospel) joining sound Doctrine with a good Conscience, and a good holy life; and so should escape the dreadful ruin of those, who falling first into impure courses of life, afterwards fall into foul errors, and depart from the sound Doctrine they before embraced: Such were Alexander and Hymenaeus, [who, it seems, denied the Resurrection, 2 Tim. 2.14. & 18. ], whom he had by excommunication delivered up to Satan, to chasten and afflict them, that so they might repent and come to an acknowledgment of their errors, and might take heed for the future of blaspheming or speaking evil of wholesome Doctrine and the truths of God. From Ver. 18. to the end.

5ly. He instructs Timothy concerning public prayer, showing him first for [Chap. 2] whom it is to be made. In general, for all sorts of men; particularly, for Kings, and all in authority, that Christians may lead a peaceable and quiet life under them in all godliness and honesty. And the reasons he gives for it are these; 1. Because this is pleasing to G • d, whose will it is, that some of all sorts of men should come to the knowledge of the truth, and be saved, and therefore some among Kings and Magistrates as well as others. And, 2ly. Because there is but one God, who is the Creator of all Nations, and one Mediator between God and man, Christ Jesus, who died for all sorts, and gave himself a ransom (or price of redemption) for all kinds, orders, and degrees of men whatsoever; and this great truth God designed in his due time to reveal and manifest, and therefore it was now to be declared and published in Christian assemblies by their making prayers and intercessions for all sorts of men. And particularly, he shows, that the publishing this Doctrine was in an especial manner c mmitted to him, and he was sent of God to instruct the Gentiles therein, (who where accounted the worst of men), and to teach them Faith in Christ, and all other necessary Truths. And this he solemnly protests to be true, that name of the Jews might be scandalized at his preaching to the Gentiles. 2ly. He shows, where public prayer is to be made, viz. everywhere, in any place without exception, where the Church-assembly meets, (all ceremonial d • stinction of places being now removed), and that men be enjoined, when they come to pray, to lift up holy hands free from injustice and oppression, and to pray with hearts free from hatred and malice , or doubting of the truth of God's Promises. He requires also, that Women, when they come into the Church-assemblies to join in prayer and other duties, should be very modestly attir'd; and that they should study rather to exceed others in good works, than brave Clothes. And that they set themselves quietly to learn and receive instruction in the Church-assemblies, and not presume or take upon them to teach; for that were to usurp authority over the man, which he utterly forbids, for two reasons; 1. Because the man was first formed, and the woman out of him; and that may serve to denote, her subordination to, and dependence on him. 2ly. The woman was first deceived and seduced, and became Satan 's instrument to seduce her Husband to transgress God's Commandment; whence God imposed upon her, subjection to her Husband, and sorrow in Child-bearing, Gen. 3.16. But lest women should be too much discouraged at this, he c mfortably levisies what he had said, by assuring them, that notwithstanding this their sorrow and danger in Child bearing, they may be saved as well as men, if they persevere in faith, love, sanctity, sobriety, and modesty. From Ver. 8. to the end.

[Chap. 3] 6ly. He comes now to instruct him concerning Church officers, viz. Bishops and Deacons, showing him, how they, and how their wives ought to be qualified. And first he premises, that the Pastoral office is an honorable Function, and commends those who being fitly qualified, and duly called, do out of sincere ends undertake it, viz. that by laboring in the Gospel they may bring men to eternal Salvation. Then he sets down Sixteen requisites to a good Bishop. He must be blameless, that is, free from scandal; the husband of one wife, no Polygamist; vigilant over his Flock, to preserve them from seduction; sober and temperate; of good behavior, gravely weighing and considering his words and actions, and carrying himself so as not to expose himself to contempt; given to hospitality, ready to entertain and refresh those that are in need, according to his ability, especially strangers and banished Christians; apt to teach, well instructed in the Doctrine of Christianity, and skillful to divide the word aright, and to accommodate his teaching to the edification of his auditors; not given to wine, no striker; not greedy of filthy lucre; but patient; not a brawler; nor covetous; one that governs his own Family well, else he cannot in reason be thought fit to take care of the Church of God; not a novice, that is, one n • wly instructed in the Faith, and planted in the Church, and not sufficiently experienced in the mysteries of the Gospel, lest being lifted up with pride and vanity, he fall into condemnation with the Devil, who for his pride was cast out of Heaven into the torments of Hell, 2 Pet. 2 4. likewise that he be of an unstained reputation, even among those that have not yet embraced the Faith, lest being upbraided by them for his former wickedness, he be tempted to seek occasions to revenge himself, which is a great snare of the Devil; or lest the Devil make use of those reproaches to ensnare others, and give them aversions to the Doctrine of such a man, who is under so much scandal for his former life. He shows also, how Deacons must be qualified, prescribing, that they should be proved and tried concerning their sufficiency, piety, and good behavior. He shows, they must be sober and grave persons; not cunning and deceitful, not given to excess in drinking, not greedy of filthy lucre; but such as being orthodox in point of Faith, live pure and Christian lives, according to the Doctrine and directions of the Gospel. He declares, that they must be no Polygamists, as too many in that age (it seems) were, but the Husbands of one Wife at once; and such as govern their Children and their Families well. And lest any should despise the Deaconship as a mean office, he shows, that those who faithfully discharge this office , purchase to themselves a good degree of respect, and also lay a foundation of rising to a higher degree in the Church, and if they come to be Presbyters, they preach the Gospel, or the Doctrine • f Faith in Christ with greater boldness and confidence. From Ver. 1. to 14.

7ly. He shows him, why he gave him these Directions, namely, that he might kn • w h • w to behave himself in the Church, which is the House or Family of God, in which he dwells by his Spirit, and wherein he is truly worshipped; which Church is the Pillar or Basis of Evangelical truth, holding it forth, and publishing it to the world; sustaining it and keeping it from sinking. Now of this Evangelical truth he sets down six principal heads and mysteries 1. That Christ the Eternal Son of God, took on him our nature, and did visibly appear among men in an human shape. 2ly. That he was justified by the Spirit, by or by his Divine Nature, by which he raised himself from the dead, and consequently demonstrated himself to be the Eternal Son of God, and proved himself to be just and innocent, although he was condemned as a Malefactor by the Jews and Gentiles, [Rom. 1.4. 1 Pet. 3.18.]. 3. That he was seen and attended, acknowledged, and adored by Angels at his birth [Luk. 2.14.], at his temptation [Math. 4.11.], at his passion [Luk. 22.43.], at his resurrection [Luk. 24 4.], of which things they were glorious witnesses, [Math. 28.2. 1 Pet. 1.12.]. 4ly. That he was preached by his Apostles among the Gentiles as well as the Jews. 5. That he was believed on by many in the several Nations of the World; the sound of his Gospel going out into all the Earth, [Rom. 10.18. Col. 1.5, 6.]. 6ly. He was visibly and with a glorious appearance of Angels received up into Heaven, from whence sending down the Holy Ghost, and giving gifts unto men, to this very day he manifests the glory of his Deity. These are the Doctrines which he orders the Church should hold fast, from whence all the rest derive their original and establishment. From Ver. 14. to the end.

8ly. He now prophetically warns Timothy, (that he may forewarn the [Chap. 4] Church), of the Apostasy and defection of some from the Christian Faith, and sound Doctrine of the Gospel in the latter times, [or in the following times]; which defection was expressly revealed to him by the Holy Ghost. The cause of which defection he shows, would be the arising of seducing Spirits, who being hypocrites, and men of feared Consciences, would preach and propagate Doctrines of Devils , that is, whereof the Devil is the Author and Fomentor, forbidding marriage, (to some me • ), which God allows, and ertain meats, (at sometimes), whereas God allows a free use of his good Creatures to Believers, and permits those who know and believe the Gospel freely to partake of them, with thanksgiving; all difference of meats, being taken away under the New Testament, and every Creature sanctified, (that is, made holy and lawful for us to use, 1 Cor. 7.14. Tit. 1.15. ), by the word of God certifying us, and warranting us, that we may lawfully use it; and by prayer, which must be put up to God that it may be made wholesome and blessed to us. From Ver. 1. to 6.

9ly. He gives Timothy several Exhortations, in reference to his ministerial office. As first, To suggest th • se things, which the Apostle had taught him, frequently to the Brethren, whereby he would approve himself a good Minister of Christ, and one nourished up with the sincere Doctrine of the Gospel, which he had attained to by the Apostles preaching. And 2ly. That he should avoid Jewish Fables, and human Traditions, (which are no more to be valued than old Wives Fables), and exercise himself unto real Godliness. For bodily exercise, such as outward austerities, abstinences from meats, and such like voluntary afflictings of themselves, prescribed by men, are not the things wherein man's true holiness before God consists. For though these things may be of some use in some cases, yet they are but of little value in comparison of true Godliness, seeing they do only tame the body, not sanctify and change the heart, as a lively faith and love, and the fear of God, do. And then these may be abused and degenerate into superstition, (as the Apostle testifies, Col. 2.23. ), but true Godliness is always acceptable unto God, and profitable unto men, having promises of happiness both in this life and that which is to come, annexed to it. This, he shows, was a true saying, and very worthy to be received. And for rejecting the inventions of men, and defending and maintaining true Godliness, (which consists in Faith and Obedience); he shows, he labored and suffered reproach, having confidence in God's promise made to true piety, and in his salvation, who as he is (in respect of outward preservations) the Preserver of Men and Beasts, Psal. 36.6, 7. so he affords more especial preservations to Believers in this life, when he sees it conducing to his glory and their good), but assuredly and certainly, he will preserve them from eternal misery in the other world. These things he charges Timothy to teach and inculcate. 3ly. He exhorts him, to give no occasion that his Youth be despised, but to supply what was wanting to him in age, with gravity of manners; and to be an example to Believers in speech and conversation, in charity, in spiritual zeal, and holy affections, in faithfulness and fidelity in his office, and lastly, in all purity. 4ly. He exhorts him, to be diligent in reading the Scriptures, and in the preaching the Word, while he had an opportunity to stay there; for when the Apostle came thither, he must go along with him, and accompany him in his travels. He exhorts him, not to neglect the gift or office that was given him at his Ordination , because this office was committed to him by a special prophetic revelation given to some Prophet, that he should be taken into the ministry, and should prove an eminent instrument therein, [see ch. 1.18. 2 Tim. 16.7.]. He exhorts him, to meditate on the things that concerned his Function, and to give himself up wholly unto them, that his improvements in all the parts of his ministry may be manifested to all. And lastly, that he should take heed to himself and his Doctrine , and continue so doing, which would conduce to his own and his hearers eternal salvation. From Ver. 6. to the end.

10ly. In the next place, he directs him, how to order and temper his reproofs, [Chap. 5] to elder and younger men and women. The elder sort, he shows, must not be dealt with roughly and rigidly, but with due respect to their age, according to the fifth Commandment. The younger sort must be treated with all kindness and friendliness; and he must look that he behave himself with all purity in the discharge of this duty. Ver. 1, 2.

11ly. He gives Precepts concerning poor widows, who were to be Servants of the Church, as Deaconesses, and to be kept by the public charge of the Church, which he calls honoring of them ; for so their repution would be preserved, whereas if they should be reduced to extreme poverty they would be contemptible. He shows, what kind of widows are thus to be maintained. 1. Such as have neither Children nor Grandchildren to perform this duty duty of piety to them, (which is so acceptable to God), and to take care of them, as part of their Family; this being due by way of gratitude to Parents who have done so much for their Children; and therefore Children should imitate the Stork herein, which Bird is famous for nourishing and cherishing its aged Parents, and as it were, endeavoring to requite them. 2. Such as being destitute of friends, have none to trust in and rely upon, but God alone, (who is the Father of the widows and the fatherless, Psal. 68.6. ), and such as daily give themselves to the exercises of piety and devotion, as Anna did, Luk. 2.36. 3. Such as are not of the number of wanton widows, who indulge themselves in idleness and pleasure, being as it were dead while they live, both in respect of God whom they do not serve, and in respect of human society which they do not benefit. These Precepts he gives, that none but blameless persons may be taken into the Church's allowance, and those that are really necessitous. And that the Church may not be unnecessarily burdened, he declares, that if any man or woman provide not for those of their own family, (if they be able), they do that which is utterly incompatible with the Christian Faith, of which they make profession, and are worse than infidels, who even by the light of Nature use to do this. 4ly. He orders, that no widows be admitted into the number of those that are to be maintained by the Church, but such an one as is not under sixty years of age , and that hath been the wife of one husband, that is, hath not had two husbands at once, or if her husband hath sent her a Bill of divorce, upon his repudiation of her, hath married no other. 5ly. That she be such an one as hath been well reported of for good works, and bath, by acts of duty and charity, approved herself to those among whom she hath lived, in all things of which her condition hath been capable; such as are, careful edification of Children, hospitality, friendliness, and humility , and exercising herself in all sorts of good works. He comes now to show, what widows are not to be received into the Churches service, or to the office of Deaconesses, nor to live upon the Churches maintenance, viz. the younger women. 1. Because there was danger, left being pampired with the Churches bread, they should wax wanton against Christ, that is, not regard the service which they have promised to Christ, and his Church, as some younger widows (whom possibly he points at) had already done: who despairing of marriage in the Church had revolted from the Faith, that they might marry some infidel out of the Church; whose condition he shows, to be damnable and miserable, because they had renounced that Faith in Christ, which they at first made profession of in Baptism; and further he shows, that such widows are commonly idle, and wander about from house to house, curiously prying into, and tattling of other folks matters, and meddling with things th • y ought not. He adviseth therefore, that the younger widows, (if they have not the gift of Continence • ) should betake themselves to a married life, and serve God in that, bearing and bringing up Children, guiding their own houses and families, that they give no occasion of reproach to these that are strangers to the Faith, and are apt enough t • seek occasion to accuse and find fault with Christians. And he tells them, there were some such, who having foraken the Christian Faith, had betaken themselves to the territories of Satan, and being bitter enemies to Christians, would be glad to have somewhat to say against them. Concluding therefore this matter, he adviseth, that if any Christian have any helpless wid • w of his own family, that he undertake the care and charge of her, (if he be able), and not cast her upon the Church, lest there be not in the stock of the Church sufficient to provide for all that are truly helpless. From whence it appears, that if there were no poor and honest widows in the Church, of sixty years of age, there was no necessity to make provision for them, or empl • y them in the Churches service, and by c • nsequence, that the ministry of women in the Deaconship was not needful, unless by accident, when they were maintained by the public charge, that they might not be altogether useless. From Ver. 3. to 17.

12ly. He gives directions concerning Presbyters or Elders in office, that are employed in the government of the Church, as well as in preaching the word. And he i • j • ius, 1. That they be accounted worthy of double honor, and be liberally maintained, especially those that labor in Word and Doctrine ; which Precept he confirms, partly from the analogy of the Law of Moses, forbidding the muzling the Ox that treadeth out the Corn, [Deut. 25.4.], but allowing him to feed all the time he doth the work, and so to have a certain reward for his labor; and partly from the rule of our Savior, that the laborer is worthy of his reward, Luk. 18 7. Mat. 10.10. 2ly. He enjoins, that an accusation be not received against an Elder under two or three witnesses. 3ly. If Elders, or any others, sin openly, he orders, that they should be publicly reproved, that others may fear to offend after their example. 4ly. He solemnly charges Timothy, that Ecclesiastical administrations and censures be performed without partiality, or respect of persons. 5ly. That he do not rashly ordain or receive persons into the sacred ministry, l • st if they prove wicked and unworthy afterwards, their miscarriages he imputed to him; and if other Presbyters will rashly ordain such, he adviseth him not to consent to them therein. He advises him, to keep himself pure from these and other sins, which were then so rise among them. Yet he spake not this, to prohibit him from drinking a little Wine m • derately for his health. And as to that Precept, of not partaking of other men's sins, he shows, he spake not of open sins, which were manifest; for the sins of some Candidates for the ministry are manifest before they are chosen, and go before to condemn them, as utterly unfit for that office; but some men's sins follow after judgment hath passed upon them, that is, appear not, and are not known till after their ordination, and then their hypocrisy breaks out. In like manner the virtues and good works of some are manifestly known, that 'tis easy for the Church to judge them fit to be admitted into the ministry; and the evil works of those that are otherwise (which upon inquisition made, cannot for the present be discovered) notwithstanding will not long be hid, but in their own time be brought to light; so that if the Church cannot prevent sometimes, but that some hypocrites will be admitted into the Ministry, yet when their faults are manifest, they may deal with them according to the discipline of the Church. From Ver. 17. to the end.

13ly. He now directs him, to instruct Christian Servants to be obedient to [Chap. 6] their own Masters, whether they were Infidels or Believers. If their Masters were Infidels, they should notwithstanding carry themselves dutifully and respectfully towards them, seeing by the providence of God they were placed under them, that so the Gospel be not evil-spoken of among Infidels, through the miscarriages of Christian Servants. If their Masters were Believers, they should serve them the more readily, because they were Believers, and Brethren, beloved of God, and partakers of the Redemption purchased by Christ, and of the grace of Adoption. Or, (as some translate the words), because believing Masters are such as will be careful to recompense the well doing of their Servants . These things he enjoins Timothy to teach and to exhort other Pastors to teach the same likewise. Ver. 1, 2.

14ly. He exhorts him, not to have fellowship with new-fangled Teachers, who depart from the Apostolical verity and simplicity in the matter and manner of their teaching; and being proud, and knowing nothing solidly in the mystery of the Gospel, are contentious about words, and verbal controversies, (from which springs nothing but uncharitableness), being men of a corrupt and perverse mind discovering themselves more studious of gain than godliness, and designing by their preaching, to serve and promote their worldly profit. Ver. 3, 4, 5.

15ly. He exhorts him and other Pastors, to pursue after real piety, out of which springs true contentment , (and so is the greatest gain); and to take heed of covetousness, and the inordinate love of money, which is the root of so many evils, and betrays men to so many temptations and snares, to so many hurtful and ruining lusts, to defection from the faith, to vexation and anguish of mind here, and eternal perdition hereafter: And instead of following after that, to f • llow after spiritual riches, namely, those excellent graces of righteousness, godliness, perseverance in the Faith, love, meekness, patience, with which the Pastors of the Church ought more especially to be enriched. From Ver. 6. to 12.

16ly. He excites and stirs him up to Christian fortitude, in maintaining the true faith of the Gospel [Jude v. 3.], against all the persecutions of the world, and oppositions and contradictions of Heretical Teachers [2 Tim. 4.7.], and so to strive in this course, that he may secure a right and title unto, and at last attain the Crown of Eternal Life, unto which God had graciously called him; remembering, how he had, either at his Baptism or Ordination, made a famous profession before many witnesses, that he would faithfully serve Christ. He solemnly charges and adjures him and others, to whom the Pastoral charge should be committed, before God who giveth life to all that have life, and will raise all dead men to life again; and before Jesus Christ who bore his Testimony to the truth before Pontius Pilate [Joh. 18.37.], and therein gave him an example of confessing the truth, which be should imitate, that he and they faithfully observe this command, which is contained in ver. 11.12. of this Chapter; laboring to be without spot and blemish in their several times and ages to the coming of Christ to judgment , whose appearing the All-glorious God will in his due time manifest, who is omnipotent and immortal in himself, and dwells in light inaccessible, whom none can see with mortal eyes, who ought by all men to be praised and magnified forever. From Ver. 12. to 17.

17ly. He directs him, what duties to charge upon the rich, viz. that they be humble, that they trust in God and not in their riches, (who giveth us all things liberally, to make use of with moderation and thankfulness); that they be charitable, laying up for themselves, as a treasure against the time to come, a good foundation, or a well-grounded hope of attaining eternal life, settled on the promise of God, made to all those who in Faith apply themselves to the practice of good works, Mat. 10.42. Gal. 6.8, 9. Heb. 13.16. 1 Pet. 2.5. From Ver. 17. to 20.

18ly. Lastly, He solemnly exhorts Timothy, to maintain the purity of Evangelical Doctrine, which was committed to his trust, as a pledge to keep safely, and transmit to posterity; and that he restrain the profane wranglings and disputings of Sophisters about divine matters, framed out of erroneous grounds, and principles of Sciences, so termed, but falsely; which some professing and glorying in, have miserably erred concerning the Faith; and deserted Christianity; by which words, he seems to point at the Gnostics, who have their name from Science, and profound knowledge, which they vainly arrogated to themselves. And so he concludes with his Apostolical Valediction. From Ver. 20. to the end.

SECT. XVI.

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

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

In which we may observe these three parts.

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

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

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

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

1. THE Preface or Introduction: wherein, to gain the more credit and belief to his following Instructions, he shows, That he was one who had received [Chap. 1] that singular mercy from Christ, to be called to the high dignity of an Apostle, and was authorized, and set apart to the office of preaching the Gospel, which God had promised long before by his Prophets in the Old Testament, that it should be revealed, and that to the Gentiles as well as to the Jews. The subject matter of which Gospel, he shows, concerns Jesus Christ, his Son, who according to the flesh was born of the Seed of David; but according to the Spirit of Holiness, or that other Divine Nature in him, (called his Eternal Spirit, Heb. 9.14. see also 1 Tim. 3.16. & 1 Pet. 3.18. ), he is most fully and powerfully demonstrated, and declared to be the Son of G • d; as by many other signs, so especially by his Resurrection from the dead. From this Savior, he tells them, he had received the favor of this glorious office of the Apostleship , to preach the Gospel in his Name, and by his authority, and for his glory; among all Nations, to bring them to the obedience of the Doctrine of Faith, and to confirm them therein. And though he had not planted the Gospel among them at Rome, yet he held himself bound to contribute to the advancement of the Faith of those of them, who were effectually called by Christ, and had obedientially subjected themselves to the Gospel. And accordingly he heartily wished the abounding and increase of all grace, and the sweet sense of the favor and love of God to all real Christians at Rome, whether Jews or Gentiles. And in the first place, that he may testify his great affection to them, he declares, how heartily he gives thanks to God through Jesus Christ, (in whose Name all prayers and thanksgiving ought to be presented, Eph. 5.20. Col. 3.17. ), that their Faith and submission to the Gospel, was so famous, and the report of it spread far and near, and made known in all the Churches of the whole World, and spoken of to their great advantage and commendation. Insomuch that he solemnly professes in the presence of God, (whom he heartily and sincerely served in the Gospel of his Son), he did not forget them in his daily prayers; but earnestly requested of the Lord, that what he had so long desired and designed, might happily, (if it seemed good in his eyes), at last be accomplished, namely, that he might come personally unto them. For he had an extreme great desire to see them, not for any other reason, so much as that he might impart unto them some of those spiritual gifts which God had endued him with, and might communicate to them a further knowledge of the mysteries of the Gospel, that they might be more established and confirmed in the Faith, against all temptations whatsoever. Yea he desired to see them, that they might be mutually comforted, by a mutual communication of the Faith, that both he and they had in Christ Jesus. For it could not but greatly comfort and strengthen them, to hear him discourse of his Faith in Christ, and it would also revive him to hear them declare their Faith in the same Jesus also; and so they might be mutual comforts each to other. He desires they should know that he had often purposed to come unto them, but still by one obstacle or other was hindered; and he desired to come to them, that he might be a means of converting some there to the Faith, and of confirming others already converted, as among other Gentiles he had been a means of converting several, and gaining them to Christ. For by the nature of his office, and by the special command of Christ, he was a debtor to all sorts of men, being obliged to preach the Gospel to them, whether they were Greeks, those of the most polite Nations; or Barbarians, and those of the ruder. And as far as concerned himself, he was most ready to take a journey to Rome, to preach the Gospel there also. For he was far from being ashamed of the Gospel of Christ, which is a powerful means (in the hand of God) of bringing all those to Salvation, that effectually embrace it, whether they be Jews (who had the privilege to have it first preached to them) or Gentiles. From Ver. 1. to 17.

2. He comes now to the Body of the Epistle: And having mentioned the Gospel, he shows, that by it the Righteousness of God, that is, the Righteousness whereby we stand just and righteous in the sight of God, (which God imputes to sinners, and accepts for their righteousness, and pardons them for it, see ch. 3.22. ), is revealed and taught, and clearly made known to be of Faith, [or by Faith], unto Faith; that is, 'tis revealed to be by such a Faith as groweth and increaseth from one degree and measure to another. As Faith increaseth, and is more and more capable of discerning God's righteousness, so more of his righteousness is still manifested unto it. Or from one kind of Faith to another, viz. from the Faith of the Old Testament, to the Faith of the New; so that never any was, or shall be justified otherwise than by Faith . Or by Faith, unto Faith; that is, the righteousness of God is revealed to be by Faith to encourage people unto Faith, and to believe in Christ, that by believing they may obtain Salvation. And this is the main proposition, which he explains and confirms by many arguments, from ver, 17. of ch. 1. to ch. 12. namely, that we are justified by Faith in Christ, and not by Works, or our internal Righteousness. This he proves, 1. By a citation out of the Prophet Habuccuc, ch. 2. v. 4. ., where the Prophet speaking of the calamities that was coming upon the Jews by the Chaldeans, shows, how different the carriage and behavior of the wicked would then be, from that of the righteous in such a danger. The heart of the wicked would be high, and proud, and lift up in a foolish conceit of their own wisdom, and power to secure themselves. But the righteous, (such as were in a state of reconciliation with God), should live, and find comfort in that trouble, by their Faith in God. So the Apostle shows, that he that is evangelically righteous, or just, shall live, not only a life of grace here, but attain to a life of glory hereafter; by Faith in Christ, and resting on his righteousness and merits. 2ly. He shows, that men have need of this imputed righteousness of Christ; because of themselves, they are all unrighteous; and God hath revealed his wrath from Heaven against such. This he proves by instancing first in the Gentiles, secondly in the Jews.

1. For the Gentiles, he shows, they were guilty of detaining the truth of God, (that is, the true notions they had of God, and their duty to him, and their Neighbor by the light of Nature), in unrighteousness; so that they would not walk according to that light, but suppressed it, and resisted it. For that which may be naturally known of God, ( viz. his infinite power, wisdom, and goodness), is manifest in them, that is, in their minds and consciences, (though they followed not the light shining in them): or is manifest among them, viz. by the writings and discourses of their learned men. For God hath made it known unto them, partly by imprinting those Notions of Himself, and of good and evil in their hearts; and partly by the Book of the Creatures, in which his glorious Attributes are written in great Characters. For his invisible and incomprehensible Nature, and Almighty Power, are (even ever since the Creation of the World) clearly to be understood by his works which are seen, viz. his works of Creation and Providence, so far as to render those, which do not discern them, nor take notice of them, inexcusable. And seeing they glorified not God according to that knowledge, which the light of Nature gave them of him, nor were thankful for his benefits; they became vain in their imaginations and reasonings concerning God, and his worship, and feigned many fabulous and vain God's unto themselves, whereby their foolish heart was more and more darkened concerning the true God; and those among them that seemed to be most wise and learned, were in those matters as blind and foolish as others. Insomuch, that they horribly dishonored the All-glorious God, by framing the vile Images of men and beasts to represent him, [Isa. 40.18. Psal. 106.20.]; whereas they should have conceived God to be so infinitely glorious, that nothing could set forth his glory sufficiently. Upon which provocation of theirs, God gave them up judicially to the lusts of their own hearts; so that being left to themselves, (and not restrained from the pursuit of their filthy desires), they brake out into pollutions and uncleannesses, of the most odious kinds; which God permitted them to fall into, as a punisment upon them for their horrible Idolatry, they having changed the truth of God, that is, the true Notions they had of God, into an Idol (called here a lie, because it seems to be, what it is not, and deceives men as a lie doth), and worshipped and served the Creature, forsaking the Creator, who is blessed for evermore, and whose glory and blessedness will abide forever, notwithstanding all the impiety of Idolaters. Yea upon this provocation it was, that God so far left them to themselves, that they fell into the most unnatural lusts, such as are not found even among brute Beasts. And so they received a just recompense and reward for their Idolatry, (which is called spiritual whoredom), in being left by God to the vilest of all corporal uncleanness. And 'tis no wonder, that they should not keep the Order of Nature, who forsook the Author of Nature, as Anselm speaks. Furthermore, He shows, that they regarding not to know God, so far as by the light of Nature and the works of Creation they might have done, nor to acknowledge and reverence him accordigly, God as a just Judge, gave them to a reprobate or injudicious mind, whereby they approved of nothing that was right and good, but fell into most gross abominations and enormities; and that against the second Table as well as against the first. Of which sins, reigning among the Heathen Romans, he gives a large Catalogue . And in conclusion, as an aggravation of their guilt and unrighteousness, he adds, that though they had a sense implanted upon their hearts of the righteous judgment of God, and the punishment that he will inflict upon such transgressors, yet they not only committed those sins themselves, but also took pleasure and delight in those that committed them. From Ver. 17. to the end.

[Chap. 2] Having thus shown the Gentiles, generally, to be most grievous sinners, and so condemned, and not justified by their own works; He now comes to answer an objection which some of them might make against what he had said. They might possibly say, What shall our Lawgivers and Magistrates (who condemn vice, and commend virtue) be so deeply censured? For answer to this, the Apostle (by an elegant Apostrophe, wherein he speaketh as it were face to face to this Gentile who thus objecteth) acknowledges, that 'twas true, they had some among them that declared against wickedness and punished it. But those were the most inexcusable of all others, because they themselves did the like, or as ill things (though more secretly) as those which they condemned in others. And they might assure themselves that the wrath and judgment of God (which is just and according to the merit of the deed) is against them that do such things, whether secretly or openly. For tell me (says he) thou Magistrate, who judgest another for crimes that thou thyself committest; canst thou in reason think to escape the righteous judgment of God? Or canst thou think, because God hath hitherto spared thee, that thou shalt finally escape? Dost not thou consider that God's long suffering and forbearance invites thee to repentance, and not to go on in thy sins. Dost not thou consider, that by thy impenitence and persisting in thy sins, thou treasurest up to thyself wrath against the day of wrath, and revelation of the righteous judgment of God, who will render to every man according to his works, either the rewards of his grace, or the punishments of his justice; namely, eternal life to them that persevere in obedience to the truth, hoping for, and expecting such a reward; but to the Adversaries of the truth, and servants of unrighteousness, besides the manifestations of his wrath in this life, eternal death and misery at the end of it. And God will have no respect to any Nation (however privileged) in this matter, but in every Nation they that fear him, and work righteousness shall be rewarded with glory, honor, and eternal peace; and they that go on in their sins and impenitency, shall be punished with eternal death and misery; and that, whether they be Jews or Gentiles. For God measures not men by their outward conditions and circumstances, so as upon that account, to accept or reject any man. And therefore the Gentiles, who had not the Law written in Tables, but had it written upon their Hearts, shall be judged by that innate Law which they have violated, and not by the other. And the Jews, who sin against the Law given them by Moses, shall be judged according to the threatenings of that Law. Nor is it possible that the Jews, because they know the Law, and hear it often read in their Synagogues, should be accounted righteous before God, except they perform perfect obedience to it, which because they cannot do, it follows that they cannot be exempted from deserved condemnation; and so they have need to seek for righteousness by Christ, as well as others. And as for the Gentiles, who have not the written Law as delivered by Moses, yet have it imprinted in their hearts, and do by the light of Nature, some things which God hath commanded in his Law; to these, that Law within them, is a Law, as their own Consciences do witness, their thoughts, or reflections, by turns accusing them when they do ill, and excusing them when they do well. Therefore they have nothing to pretend, why they should not undergo deserved condemnation for their sins; much less have the Jews. And this he tells them, will appear to be most just at the day of judgment, when God shall judge the secret and hidden things of men by Jesus Christ, according to the Doctrine which he, his Apostle, (having learned it of him), had everywhere preached . For by the light of Nature it did not appear, by whom God would judge the world, but it was declared and manifested in the Gospel , whereof Paul was a Minister. From Ver. 1. to 17.

2. Having thus handled the case of the Gentiles, he comes in the next place to speak of the Jews, who would possibly allege for themselves, that something surely must be allowed to their privileges, and that they are not to be brought into the same condemnation with the Gentiles. That he might therefore speak more particularly to this case, he brings in (as it were) some principal Teacher of the Law, and Patron of righteousness by Works, producing seven props of his vain confidence; all which the Apostle (by way of concession) allows; and yet proves, that the Jews are not to expect to be justified by these before God, anymore than the Gentiles may, by that obedience which they perform to the Law of Nature. And in the first place, says he, thou sayest, Thou art a Jew, which was a name, not of a Nation only, but of a Professor of the true Religion, and of a Worshipper of the true God. 2. Thou dependest on thy outward performances of Law, on thy Circumcision, &c. as if justification were to be had thereby, and could not be had without it. 3. Thou makest thy boast of God, viz. that thou art of that People that were chosen above all other Nations, and are in covenant with God. 4. Thou knowest his will, not from the mere collection of reason, but from the books of Moses and the Prophets. 5. Thou triest things that differ, (being instructed therein out of the Law) , that is, canst distinguish betwixt lawful and unlawful, between what is commanded and what is forbidden. 6. Thou hast such abundant knowledge that thou canst teach others. 7. Thou hast a model, or scheme, or system in thy head of that knowledge, which is here and there scattered up and d • wn, and contained in the Law. The Apostle answers, that all these things being granted, yet they are insufficient to make any man righteous before God, or to free him from condemnation; for it could not but be granted, that many, if not most of their Rabbies and Teachers did not practice the duties they taught others, but lived in those or the like sins and vices , which they condemned in others, and so caused the Name of God to be blasphemed among the Gentiles through their impieties; as the Prophet Ezekiel complains [ch. 36.22, 23.] the hypocrites of his time did, who boasted in the same privileges that these present Jews boasted of. From Ver. 17. to 25.

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

[Chap. 3] He comes now to answer some other Objections, which the Jews would be apt to make against what he had said. 1. If the case be so, then it will be said, that the Jew hath no advantage or privilege above the Gentile, neither is there any profit of Circumcision. He answers, that the Jews have a great advantage above any other Nation, and that, 1. Because unto them were committed th • oracles of God, that is, all the revelations of his will, the Law, the Sacram • nts and Seals of the Covenant, the Prophecies and Promises of the Messiah, by which they might more easily come to know the true God, and the way of Salvation by the expected M • ssias, than any others. And if any shall say, that this advantage was lost, by the unbelief of a great part of them, He answers, that the faithfulness of God in his Promises and Covenant, is not made void by the unbelief of men. For it ought ever to be acknowledged and confessed, that God cannot be otherwise than true and faithful in performing what he hath promised, though all mankind should be false and deceitful, and should fail to perform their duty: And for the proof of this, he cites a passage out of Psal. 51.4. (according to the version of the Septuagint) where David humbly confesseth his heinous sin against God, that by his penitent confession God might be justified, and acquitted from all injustice in reproving him by Nathan and denouncing those heavy Judgments that he intended to bring upon him, and that he might be clear and unreprovable for so judging him for his sin, and might clearly overcome and win the victory when he should be judged or questioned, or impleaded by any man, for his dealing so severely with David. So that the Apostle applies these words from the hypothesis (in David's singular case) to the thesis, viz. to God's general faithfulness, truth, and righteousness in all his Promises, Covenants, and Proceedings. And thus the unrighteousness of men is so far from making void, that it more commends, and sets off, and illustrates the righteousness of God. But 2ly. It will be said, If this be so, then God seems to be unrighteous in punishing those sins, which do so illustrate, and set off his righteousness. This Objection the Apostle makes in the person of a carnal man , ignorant of God, and replies, that the Objection is blasphemous; for 'tis impossible, that he that shall judge the world should be unjust. But 3ly, This man will further object, that, If the truth and faithfulness of God be made more abundantly manifest, by the falseness, lying, and unfaithfulness of man; then he is so far from deserving condemnation for it, that he may securely go on in it, (according to the Apostles Doctrine ), that the glory of God may be more advanced thereby. The Apostle answers, that they were malicious slanderers that charged him or the other Apostles that they held such a wretched position as this, viz. that they might do evil, that good might come of it, which he was so far from owning or approving, that he declares their condemnation to be just who bold and practice such Doctrines, and vent such Calumnies. 5ly, But the Jews will further say, What are not they better, and more righteous, and in a better estate, as to justification by their works, than the Gentiles? He answers, Not at all; for he had hitherto proved, ( viz. in his two first Chapters), that both Jews and Gentiles are naturally under sin, and therefore the Gospel-righteousness is no less necessary for the one, than for the other. This he further proves, by many clear testimonies out of the Old Testament, as out of Psal. 14.1, 2, 3. & Psal. 53 1, 2, 3. where the Prophet speaking of the unregenerate in his time, and of all others in their natural estate, out of Christ, pronounceth, 1. That no man is righteous. 2. That all are naturally blind and ignorant of the things that concern their Salvation. 3. That none seeketh after God, to know and worship him as they ought. 4. That they are all gone aside from God, and from the way wherein God appointed them to walk; and being so corrupt by Nature they are unfit to bring forth any good fruits, or to do any good. He goes on further to demonstrate this, from Psal. 5.9. where from what was spoken of David's enemies in particular, he proves the corruption of all mankind in general; and that because (naturally) there is the same fountain of corruption in all. Their throat, says he, is like a Sepulcher newly opened, out of which comes nothing but stench and filthiness, viz. murderous pestilential threatenings; they have a false and deceitful tongue; their slanders are no less hurtful than the poison of Asps, Psal. 140.3. their mouth is full of cursing and bitter speeches, Psal. 10.7. they are ready to commit all manner of cruelty, and violence, and know not how to live quietly themselves, nor to suffer others to be quiet, Psal. 59.7, 8. There is no fear of God before their eyes; and so there is nothing to restrain them from running into all sorts of wickedness, Psal. 36.21. And, lest the Jews should think to elude and evade the force of these Testimonies, as not belonging to them, he tells them, that what the Law, that is, the books of the Old Testament, the Psalms and Prophets thus say, they say to and of the Jews; and by complaining so much of their universal defection and wickedness, they include them, and otn only the Gentiles, to be obnoxious to the wrath of God, and justly punishable by him, without being able to say anything for themselves. From all these forecited Testimonies, he concludes, that by the works of the Law no flesh shall be justified in the sight of God, because man, since the fall, is disabled by his innate corruption and sin, to fulfil the Law, either natural or written; so that all the efficacy it hath, is only to discover to him his sin, and (without God's mercy in Christ) to seal up to him his condemnation, [Gal. 2.16.]. From Ver. 1. to 21.

Having thus shown negatively, that by the works of the Law, righteousness and justification is not to be had, he comes now to prove the affirmative part of his position, viz. that God hath manifested another way of justification in his word, viz. by Faith in Jesus Christ . For he tells them, that now, since the coming of Christ, the righteousness of God (that is, which avails before God, and which he freely allows to man for his justification) is manifested to be the righteousness of Christ, imputed to all such, as by a lively Faith receive it, and not to be that which men pretend to, by the performance of the works of the Law, either natural or written. And he tells them, that both the Law and the Prophets bear witness unto this righteousness. As for example, In the Law, (or one of the books of Moses, viz. Genesis, ch. 22.18. ), God promised Abraham, that in his seed (viz. in the Messias that was to come of him) all nations of the earth shall be blessed. And this Doctrine was taught by the Prophets also, as we may see, Isa. 53. Dan. 9.24. This is the righeousness which God hath appointed for man's justification, even the righteousness which is by Faith in Jesus Christ, and this blessedness belongs to all, and rests upon all that believe [see ch. 4. v. 9.], whether they be Jews or Gentiles, there being no difference between them in this matter. And he assures them, there is no other way of justification but this. For all mankind are sinners, infected and polluted with sin, and so will fall short of obtaining the glory of God, and eternal life, if they seek it not in this way: All therefore that are justified, that is, abs • l • 'd and acquitted from the guilt of their sins, and acc • u • ted righteous before God, cannot otherwise be so, than by the free grace and goodness of God, and the redemption and ransom of Jesus Christ; whom God from the beginning purposed to set forth unto men, as the only means for the expiation of their sins, and as the only way by which he would be propitiated , viz. through Faith in his blood. And he intended hereby, that his righteousness, that is, his goodness, faithfulness, and truth, should be clearly demonstrated, by his forgiving to Believers their past transgressions, through his infinite mercy and forbearance, whereas he might justly and immediately have destroyed them for their transgressions. And he intended the rather at this present season, (viz. before he brought destruction on the Jews for their incorribleness), to make his righteousness and goodness appear to all the world, in that he had sent the promised Messias, for whose sake he was freely ready to pardon sin, and to justify those that believe in him. And seeing these things are so, he asks what man had any cause of boasting in himself? Indeed if he were justified by his own works, or inherent righteousness, he might boast that the meritorious cause of his justification was in himself; but seeing that cannot be, all boasting is excluded, and that not by the Doctrine of Works, but by the Doctrine of Faith . Therefore he concludes, that a man is justified by Faith, and not by the works of the Law, done either before conversion or after. He shuts up this discourse, by showing, 1. That this way of justification is common both to Jews and Gentiles. For as God is one and the same, so is his way of justifying sinners one and the same to all Nations, both to circumcised Jews and uncircumcised Gentiles, namely, by Faith in his Son. 2. He shows, that the Doctrine of justification by Faith, and not by the works of the Law, doth not make void the Law, but rather establishes it. For the Gospel shows, how firm and irrevocable the Law is, seeing Christ was made under the Law, and was, by his fulfilling the Law, to purchase for man a right to the life it promised; and by believing in Christ (who obeyed the Law, and satisfied the breach of it), we acknowledge, that without exact obedience to the Law there can be no salvation; which exact obedience we being not able to perform, our Savior hath performed it for us. And lastly, he tells them, this Doctrine of Faith establisheth the Law still as a rule, though not as a Covenant. From Ver. 21. to the end.

The Ap • stle proceeds to confirm his principal position, viz. that a man is [Chap. 4] justified by Faith, without the works of the Law. And, in order hereunto, he instances in Abraham; touching whom he argues in this manner; What shall we say then? shall we say that Abraham our father found, or obtained righteousness by, or according to the flesh, that is, by being circumcised in his flesh, or by his own righteousness and works, which are seen outwardly, and by men esteemed praise-worthy? No, in no wise. For if he were justified by works, he hath whereof to glory, (the cause of his justification being in himself); but he hath not anything whereof to glory, at least before God; though possibly in the sight of men, (who can see no further than the outside) he might have whereof to glory . Therefore the Scripture affirms that Abraham's Faith, or firm believing the Promise of God, [viz that he would be his shield, and great reward, and give him a Son in whom all the nations of the earth should be blessed, Gen. 15.6.] was counted to him for Righteousness; that is, by means of his Faith he was esteemed or reckoned righteous before God, and not by means of his works. For he that worketh, in order to his reward with God, and hath or brings works before God, which are God's-justice-proof; upon his perfect innocence, or blamelesness, God will, according to the Law of justice, reward and crown his innocence, paying it him as a due debt, and not giving it him by way of favor or grace. But he that works not, as hoping to be justified thereby, (though otherwise he makes conscience of good works, Jam. 2.26. ), nor pretends to have any such works as he dares confide in, or bring before God for his justification, but trusts in the gracious promise of God, who justifies, or absolves those who have been ungodly, but now repent and believe in his Son; such a man's Faith is counted to him for righteousness; that is, by means of his Faith he is accounted, or adjudged righ • eous in Law, and absolved and acquitted in judgment. And agreeable to this is that description of blessedness given by David, Psal. 32. who being sorely oppressed with the guilt of his sins, and the fear of God's wrath, pronounces the man blessed, to whom God imputeth righteousness, (viz. the righteousness of the Messiah, he having no works to bring before God to be justified by, and whose transgression is forgiven, and his sin covered , (viz. from the sight of God so that the Lord looks upon him as no more lying under the guilt thereof) and to whom the Lord imputeth not iniquity . From Ver. 1. to 9.

He now moves a Question, Whether this blessedness of justification by Faith alone, belongs to the Circumcision, that is, the Jews only, or to the Uncircumcision, that is, the Gentiles also? And seeing he had before asserted, that Abraham's Faith was reckoned to him for righteousness, he now inquires, when it was reckoned to him, and in what state Abraham was when he was pronounced righteous? He answers, it was fourteen years, at least, before he was circumcised [Gen. 15.2.], therefore this way of being Righteous does not belong only to the Circumcision, or the Jews, but to the uncircumcised Gentiles also, who believing in Christ become sharers with Abraham in that blessedness. But then it may be objected, If Abraham was justified whilst he was uncircumcised, to what purpose was he circumcised? He answers, that Abraham received Circumcision as a Sign and Seal of the Covenant of Grace, made to him and his Seed [Gen. 17.2.4.10.], and as an obsignation that the righteousness of Faith , was the true way for a sinner to become righteous; which righteousness Abraham had obtained whilst he was uncircumcised, to the end, that he might be the Father (in a spiritual sense) of Believers among the Gentiles (that were uncircumcised), and the Father of those that believe among the Jews (who were circumcised), namely, to as many of them, as (besides their Circumcision) imitated his Faith. Therefore the righteousness of Faith is common to Believers, both circumcised and uncircumcis'd, and reckoned, or imputed to all that follow the example of the Faith of Abraham, which he had when he was uncircumcised; and therein they are all his Seed, if not by generation, yet by imitation. And marvel not, saith he, that I interpose the condition, if they walk in the steps of Abraham's Faith; for the great Promise made to Abraham and his Seed that they should possess that rich, and fertile, and pleasant part of the world , to wit, Canaan, with the Countries adjacent, (under which Heaven itself was also typically promised and comprehended, Heb. 11.14, 16. ), was not made upon Condition of their performing perfect obedience to the Law, either of nature, or that afterwards given at Sinai; but they were to obtain it, by the righteousness of Faith, and their trusting and depending on the gracious Promise of God. Now (says he) if they that are of the Law, that is, that seek to be justified by the works of the Law, be heirs of this promised inheritance, then the way of Faith prescribed by God, is to no purpose. And if it could be supposed, that God had promised to convey the inheritance to them who performed perfect obedience to the Law, that Promise would not avail them, seeing no man is able to perform perfect legal righteousness. And 'tis evident, that the Law is so far from justifying, and so giving a title to the Inheritance, that it worketh wrath, that is, it reveals and pronounces condemnation, and death, upon the guilty for their transgressions: not that of itself, it was originally destined to subject men to punishment, but by accident and occasionally in respect of man's disobedience, it doth inevitably adjudg him thereunto. Whereas were there no Law written in nature, or given by God, there would be no transgression, and so no Condemnation. The Law therefore is so far from justifying, that it condemns. Seeing then, that neither Justification, nor the promised Inheritance, (which typified Heaven), is obtained by the works of the Law, it follows, that it must needs be obtained by Faith. And God hath appointed it to be obtainable by Faith, that it might be of free and undeserved grace and favor; and to be of grace, that His promise might stand firm and sure to all the believing Seed of Abraham, (whereas it would be unsure and uncertain, if it depended on the condition of performing perfect obedience to the Law), and not to them only, who are his Seed according to the flesh, (to whom the Law was given), but to them also which imitate his Faith, (though they be Gentiles ); for he is the Father of all that believe, whether Jews or Gentiles. From Ver. 9. to 16.

Lastly, He goes on highly to commend the Faith of Abraham, setting it out as a pattern to be imitated and followed. He shows, that it was promised to Abraham by reason of his Faith, that he should be the Father of many Nations, that is, of all Believers in the several Nations of the World, answerable , or like unto God himself, (in whom he believed), who is the Father of the Gentile as well as of the Jewish Believers. This God, Abraham's Faith rested upon, who by his omnipotent power is able to quicken the dead, and raise them to life again, and will certainly do it, (and so likewise is able to quicken the Gentiles, who are dead in sins and trespasses, as well as he quickened Sarah's dead womb), and calleth those things which be not, as though they were, that is, causeth those things by his word and power, to appear and subsist, which had no being before, as he did in the creation of all things; and therefore 'tis not so much to be wondered at, if he makes the Gentiles (by conversion) what they were not before, viz. the children of Abraham. He further declares, that this Patriarch Abraham believed, and had a strong hope and trust in the promise and power of God against all natural grounds of hope, namely, that he should have a Son, and so be a stock from whence many Nations should spring, according to what was said, Gen. 15.5. So shall thy seed be, viz. as the stars of heaven for multitude. He further adds, that Abraham regarded not the great difficulties objected to his Faith, from his own and his wifes age. He admitted no doubts, or questions touching the promise of God (through unbelief ), but without all dispute, or arguing to the contrary, depended fully on God for the performance of it, and so gave to God the glory of his faithfulness, and power, assuring himself, that he who is omnipotent, could and would perform what he had promised. Which steadfast Faith of his was imputed to him for righteousness, because he looked by Faith to the Messias promised, who was to come of his Seed. N • w this, that his Faith was imputed to him for righteousness, was not written, (says the Apostle) for Abraham's sake alone, but for ours also, that is, for our profit and comfort; to show us, that Faith shall be imputed to all others also for Righteousness, who shall firmly trust in God through the merit and mediation of Christ Jesus for that blessing. This Jesus, he tells them, God sent into the world to be our Redeemer, and he was delivered to death for the expiation of our sins and offenses, and God hath raised him again to life, to assure us, that our Surety hath paid our debts, and that we shall certainly be justified, if we truly believe in him. From Ver. 16, to the end.

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

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

He further pursues this Argument, by showing, that the righteousness of Christ is not less effectual to save those that by Faith are united to him, than Adams sin was to destroy those who naturally descend from him. This he proves by comparing Christ and Adam together, and showing their similitude and dissimilitude; 1. As by Adam sin entered into the world, and death by sin, upon all that are his Children by nature; so by Christ righteousness came into the world, and by righteousness life, unto all that are spiritually born of him. For, before the giving of the Law by Moses, sin was in the world, and was imputed, as may appear by this, that Death (which is the wages of sin) reigned over Infants, that had not sinned actually as Adam had done. Therefore, besides the Law of Nature which Infants could not transgress, there was another Law which God had given to the first man, the transgression whereof was imputed to all his posterity, yea even unto Infants. And this first man (he shows) was a type or figure of him that was to come, viz. of Christ Jesus. For as the first Adam was the fountain, head, or root of sin and misery, so Christ is the fountain and head of righteousness and life. And having thus shown, wherein they agreed, he comes now to show, wherein they differ: And that he manifests by these positions. 1. The sin of Adam is not so pernicious, as the righteousness of Christ (which is freely given) is beneficial. For if the offense of the first Adam brought forth death to all that are naturally propagated of him, much more shall the free grace of God convey life to all those who are in Christ by Faith, and born of him after the Spirit. 2. Though from Adams sinning, the guilt of his one offense redounds to the condemnation of many, yet the free gift of God, viz. the righteousness of Christ, redounds to the justification of many, not only from the guilt of that first sin, but of all other actual sins also. 3. As by one offense death reigned over all mankind, much more shall they, who by Faith are united to Christ, and so participate of his abundant grace, and the free gift of his righteousness, be made partakers of everlasting life, wherein they shall reign with Him in glory. As therefore by one offense guilt came upon all naturally descended of Adam to their condemnation, so by the righteousness and perfect obedience of one, viz. of Jesus Christ, (the meritorious cause of pardon), grace and absolution come upon all that believe in him, and are born again by his Spirit to their justification. From Ver. 12, to 20.

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

He comes now to show, that this Doctrine of justification by Faith in [Chap. 6] Christ, tends exceedingly to promote holiness. And that he may the more clearly prove it, he first answers an Objection, which some (its like) in those times were ready to make against this Doctrine. They would be apt to say, If we be justifi • d freely by the grace of God, through Faith in Christ; Why may we not then freely indulge ourselves in sin, that we may more inhaunce the grace of God, and make it appear more abundant and glorious in the pardoning of us? This Objecti n the Apostle answers with detestation, showing that this Doctrine allows no such wicked inferences, but tends altogether to promote holiness. And this be plainly proves by this argument. True Believers are dead to sin, (that is, being partakers of the Spirit of Christ they renounce it, and labor to mortify it) therefore they cannot live in it. And this he shows is signified by their Baptism, whereby they are incorporated into Christ, and testify their communion with him; 1. In his death; so that they are to imitate his death by dying unto sin, and by mortifying their corruptions. 2. In his burial, being buried with him in Baptism unto a similitude of his death and burial, by the immersion of the whole body into the water, (a custom much used in hot Countries); and therefore they are obliged to endeavor the burial of the old man, and to labor to abolish the body of sin. 3. In his resurrection, therefore they are to imitate him by rising to newness of life. And as plants engrafted, receive juice and moisture from the stock, so Believers being by Baptism implanted into Christ, do by virtue of their union with him, obtain power to kill sin, and to die to it, in conformity to his death; and to rise from death in sin to newness of life, in conformity to his resurrection. And so the the old man is crucified with Christ, he having by his merits obtained not only remission of sins, but also the spirit of regeneration for Believers, that the body of sin may be destroyed, and they freed and delivered from its power, as those that are dead are no longer subject to the power of any man. And if they be conformed to Christ in his death, there is no doubt but they shall have a spiritual life here, and enjoy with him a celestial and everlasting life hereafter. And as Christ being raised from the dead, dieth no more, so likewise it shall be with his members. For he died once to make atonement for sin , and to ab • lish it. But being now alive, he lives to the glory of God his Father , by whose power he was raised to life again: And so they likewise ought to look upon themselves as those that are dead to sin, and therefore must not live in it, but unto God, though grace received from Jesus Christ. From Ver. 1. to 12.

Having shown how this Doctrine tends to promote holiness, he comes now to exhort those who are justified by Faith, to endeavor to be holy, and to take care that sin get not any dominion over them, and that they obey it not by yielding to the sinful lusts, inclinations, and motions of the flesh, nor employ the faculties and powers of their souls, or the members of their bodies in the service of sin and the Devil, but in the service of God, who hath so graciously raised them by the power of his grace from the death of sin, and endowed them with the life of righteousness through Faith in Christ Jesus. And he tells them, that if they did contend and strive duly against sin, it should not have dominion over them, because they are not under the Law as a Covenant of works, exacting perfect obedience, and ministering no strength to perform it; but under a Covenant of grace in Christ, which ministers strength to resist sin, and to overcome it. Yet none ought to infer from hence, that because they are not under the Law as a Covenant, therefore they are not under it as a rule; or that because they are under the Covenant of grace, therefore they may indulge themselves in sin, seeing the contrary plainly follows thereupon. For standing in the relation of servants to God, they must not serve sin; for they must of necessity be the servants to him whom they obey, and must receive a reward proportionable to the work they do. If they be the servants of sin , it will bring upon them eternal death; if they be the servants of obedience, that is, obedient servants to God, it will bring them the reward of righteousness, which is eternal life. Indeed before their conversion, he acknowledges, they did serve sin, but (through the grace of God) the time of that bondage was past, and now they had begun sincerely to obey that form of sound Doctrine, into which they were led by them, that first preached the Gospel unto them . Therefore being made free from the slavery of sin, they were now become servants to righteousness. He tells them, he speaks plainly to them in an earthly similitude (because of the weakness of their understandings in spiritual matters, Joh. 3.12. ), and accordingly declares unto them, that is was but equal, that as before they had obeyed sin, and yielded up their members to be servants to uncleanness and iniquity, even to the acting of all unrighteousness; so now they should yield their members to be servants to righteousness, that they may attain to a high degree of sanctification. As therefore when they served sin they were void of righteousness, ( that had no whit of their service), so now it is but equal, that seeing they are servants of righteousness, they should be free from sin, and not servants at all unto it. Lastly, he minds them of the sad nature of the service of sin, it being for the time past unprofitable, for the time present shameful, and for the time to come deadly. But they that have gained liberty from the bondage of sin, and are become servants unto God, he shows, have great benefit thereby. For they will daily grow more and more in grace and holiness, and at last shall obtain eternal life. So that the wages, due reward, and end of sin, is death; but life eternal is the end of righteousness; not as its wages, but as a gift freely given by God, upon the account of the merit and intercession of Christ. From Ver. 12. to the end.

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

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

In the next place, he shows, how he himself was grieved with the remainders of corruption, which he found in himself, even after he was delivered from the dominion thereof, and how much he strove against them, and how he got the victory over them, only by Christ. He complains, he consisted of a regenerate and an unregenerate part; the one was irritated by the Law of God, the other sweetly complied with it; from which two principles, arose a spiritual combat in him, (see Gal. 5.17), which he comes now to describe. And first he acknowledges, that the Law was spiritual, but when he looked upon himself, and compared the imperfection of his obedience with the spiritualness of the Law, he was compel'd to acknowledge, that he was still in part carnal , (namely, in respect of the remainders of corruption that were in him), and sold under sin, not as if he were willingly obedient to it, but as one that against his desire and will, was often instigated by it, and sometimes over-power'd by the tyranny of it, and carried away whither he would not, and from which he was not yet able wholly to free himself. For that (says he) which sometimes I do, being over-power'd by the force of corruption, and violence of temptation; I do not allow, or approve in my renewed judgment, but utterly condemn, before those corrupt passions are stirred in me; and the good which I will and approve, that I do not, in such perfection as I gladly would. For I would perform perfect obedience to the Law, but I find that in many things I fall short and offend, yea sometimes am hurried into the evil, which I am utterly averse from, when I am not thus assaulted. So that therein I show and manifest, that I approve and own the Law to be good, and a perfect rule of righteousness. From Ver. 14. to 17.

He further shows he stood not in fear of being rejected of God, for those remainders of corruption in him, so long as he heartily strove against them, and endeavored to subdue them. For God judgeth of his Children, that are thus exercised between flesh and spirit, according to the better and sounder part in them, unto which they do willingly cleave and adhere, and not according to the other (the flesh) which they do resist and combat against . Ver. 17.

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

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

Under a feeling of this misery, he cries out, O that I were delivered from these carnal lusts, that are a death to me! O that I were out of this animal and terrestrial life! O that I were delivered from this body subject to death! for till then I cannot expect to be delivered from the remainders of sin, and the old man, (which he here calls the body of death, see Rom. 6.6. ), Yet for all this he does not faint and despond, but blesses God who in and through his Son, delivers him from the curse of the Law, and the dominion of sin, and will perfect his deliverance from all the power of it in his due time. At last he concludes, that in this his present regenerate condition; though with his mind, that is, with that part that is renewed in him, he serves the Law of God, yet by reason of the corruption that remains in him, (against which he did strive), he is sometimes tempted and seduced to the commitment of sin. From Ver. 23 to the end.

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

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

3ly. He shows from ver. 12. to 17. what use they are to make of this Doctrine, (which affords so great consolation), namely, to engage themselves with all seriousness to subdue the flesh, and to be more and more holy. For if they live after the flesh they shall die, not only a temporal but an eternal death; but if they through the grace and assistance of the Spirit, do subdue and mortify the sinful lusts of the flesh, they shall live, not only a spiritual life here, but an eternal life in glory hereafter. And he further tells them, that all that follow the guidance of the Spirit of God do evidence themselves to be the Children of God. For after that they have received Christ by Faith, a servile fear of condemnation is no more wrought in them (as was before wrought by the Spirit in the preaching of the Law, in order to bring them home to Christ), but the Spirit of adoption , which testifies to them, that they are the Children of God, and so encourages them with an humble confidence to call on God as their reconciled Father . So that they shall not need to fear condemnation anymore , being freed from it by Christ. And this Spirit of Adoption witnesseth inwardly unto their Spirits and Consciences that they are the Children of God. From Ver. 12. to 17.

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

And, 1. He shows, that they are Heirs, Heirs of God, and joint-Heirs with Christ , their Elder Brother; and if they be willing to suffer with him, (when called to it), and to have communion with him in afflictions , they shall also be glorified with him. And he tells them, that the sufferings of this life , let them be what they will, are no way to be compared to the glory that shall be revealed hereafter, and conferred on those that suffer for Christ. He shows them, that the whole frame of the Universe, and all the visible Creatures in it, being now (contrary to the first institution of God) made subject to vanity, and in a great part to destruction, long as it were, for the manifestation of the glory of the Sons of God at the day of judgment, that they may be redeemed and delivered from their corruption, and the abuse of men. For the Creature against its natural propension and inclination, (which inclines it to self-preservation ), was made subject to vanity and a frail condition, and that by reason of the sin of man, for which God subjected it to this curse and malediction. And if the Creature being made thus subject to vanity and misery, (not for its own, but our fault), doth patiently bear it, in expectation of deliverance from this bondage of corruption, and to be restored into that excellent and primitive state of its creation , (namely, at that time when the Children of God shall attain unto their glorious Estate), how much more should we patiently bear afflictions, in expectation of a glorious deliverance? For the whole Creation (after the manner of a travelling woman) doth groan and sigh with us, to be delivered of this burden of vanity and misery, unto which it is subjected. And we also (says the Apostle), who have received the first fruits of the Spirit, ( viz. peace and joy, which are the pledges and beginnings of Eternal life), do breathe after the completing and perfecting of our Adoption, in the glorious resurrection of our bodies, and redemption of them from all evil and misery. And the hope of this should comfort us under all afflictions. For we have not at present actual possession of the glory we expect, but have it as yet only in hope; but hope , (that is, the thing hoped for), when it comes once to be seen with our eyes, and possessed, is no longer hoped for, but enjoyed. So that it is the property of hope, to wait for, and expect a future good, and of Christian hope to expect the glorious manifestation of the complete Adoption, and glory of the Sons of God, and to wait patiently for it. From Ver. 17, to 26.

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

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

4. He concludes this Argument of his, for justification by Faith, with a holy insultation, and triumphing in Christ against all accusations and tribulations which the Devil or the World might be able to bring upon justified persons; arguing in this manner: If God declare himself to be so much for us, as that he hath chosen, called, justified, sanctified, and intends to glorify us hereafter, who shall be able to hurt us? If God spared not his only begotten Son, but gave him over to death for all us who believe in him, we have no cause to fear but he will give us whatsoever else is good for us, and may tend to promote our Salvation. And to pursue this Argument further, he asks, Who can implead any of God's Elect, as Satan and their own Consciences (sometimes) are apt to do? If they do, he replies, It is God that justifies , acquits and absolves them from condemnation for the sake of Christ. And he demands, Who can condemn those who are freed by Christ, who died, rose again , now sits at God's right hand, and intercedes for them? He asks, What can separate them from that love wherewith Christ hath loved them, and manifested toward them, in doing all this for them? Shall tribulation, or persecution, or any afflictions, which are only trials of Faith? No, none of them can hinder them from enjoying the full effect and sweet sense of Christ's love, though such trials have been the lot of God's people, both under the Old and New Testament. So that they may apply the words of David in Psal. 44, 22. unto themselves, saying, For thy sake, O Lord, we are persecuted continually, and are in daily expectation of death, and are used as if we were sheep destinated to the slaughter; nevertheless in all these conflicts we do more then overcome, through Christ helping of us; our graces being strengthened thereby, and our reward increased. He concludes that he is persuaded, that neither the pleasures of life, nor the terrors of death, nor evil Angels, nor any of the powers and principalities of this world, nor evils present, nor any that can happen to us hereafter, nor heighth of prosperity, nor depth of adversity, nor anything else, can separate us from the love of God, wherewith he loves us; being by Faith united to Christ. For his love is founded on an immutable foundation, viz. the infinite merit of his Son. From Ver. 31. to the end.

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

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

2. Objection: If the Jews be rejected, then some will be apt to say, That the Word of God, and the Promises of Grace made to the Israelites is void, wherein God promised to Abraham, I will be thy God, and the God of thy Seed. He answers, that all that are born of Israel the Patriarch, according to the flesh, are not true Israelites, that is, such to whom the Promise appertains. Neither are all that are begotten of Abraham according to the flesh, the true Children, and Heirs of the Promise, but only his spiritual Seed, namely, true Believers, begotten after the Image of his Faith. For Abraham had two Sons, Ishmael, and Isaac: Ishmael was a type of those that are born, only according to the flesh, and were to be cast out; and Isaac, of those that are born, not merely by the power of Nature, but by virtue of the Promise and free grace of God, and these are to be reckoned for the true Seed , that shall inherit, [see Gal. 4.24, &c.]. So that the carnal Seed of Abraham, born according to the course of Nature, are the Children of God, to whom the Promise was made; but the Children represented by Isaac , born of the supernatural power of the Spirit of God, (who by Faith lay hold on the Promise of Salvation made in Christ), they are to be accounted for that Seed mentioned in the Covenant, I will be thy God and the God of thy Seed. This also, he shows, was typified in the twins Rebecca had by Isaac, viz. Esau and Jacob, who though they had not only one Father, but one Mother, (which Ishmael and Isaac had not), and were born at one time, yet their condition was very different, neither had they equal favors and privileges vouchsafed to them by God. If therefore any shall wonder that the Gentiles should become Heirs to the Promise, by Faith in Christ, and that the carnal Jews should be cast off, for their infidelity, and adhering to their own righteousness, let them consider this instance of Esau and Jacob, of whom when Rebecca was with Child, and found the Babes struggling in her womb, (in a manner not usual to other women, Gen. 25.22, 23. ), she inquired of the Lord by prayer, or by some Prophet, what the meaning of it should be, and received this answer, that two Nations (that is, the heads of two Nations, viz. Edomites and Israelites) were in her womb, and that God had determined before either of them had done good or evil, to prefer the younger before the elder, and declared, that the elder should serve the younger , [which was fulfilled, when the Israelites subdued the Edomites, 2 Sam. 8.14. 1 King. 22.47. Obad. v. 17, 18. ]. And in the Prophet Malachi, ch. 1. v. 2, 3. 'tis expressed in higher terms, viz. Jacob have I loved, Esau have I hated: where, by Esau his posterity, the Edomites are to be understood, and by that word hated, seems to be meant, that God less loved them, than the Israelites; or was not so kind to them, as to these; in that, whereas he gave to Jacob or the Israelites, a Land flowing with milk and honey; the portion of Esau, or the Edomites, was the stony and barren Mountains of Seir. For the word hate in Scripture many times signifies no more than less to love: As Gen. 29.31. Luk. 14.26. Joh. 12.25. And this was spoken, that by this type the eternal purpose of God, founded in his own free choice, might be manifested and declared, fixed and firm, to save sinners, not for the works that they should do, but by Faith in his Son, which is wrought in them by the free and effectual vocation of his Spirit, illuminating their minds, and changing their hearts; that so they may acknowledge their justification and salvation to his free grace in Christ only, and not to their own merits and works, which the carnal Israelites so much depended on. From Ver. 6, to 14.

3. Objection: But if God deal thus unequally with men, and do not dispense his favor according to men's merits and works, Does he not seem to be unjust?

Answ. Far be it from us to think, that God can be in the least unrighteous. For he is debtor to no man , and therefore he is free to dispense his favors where he pleases, and to deny them where he pleases, without giving account thereof to any one. And this is agreeable to what he himself says to Moses, Exod. 33.19. I will have mercy on whom I will have mercy, &c. Therefore no man is injured that is not effectually called by his grace, seeing it is of his free grace and mercy that any one is called. 'It is not therefore to be ascribed to man's free will or endeavor that any obtain Salvation, but to the free grace and mercy of God. And as God is free in showing mercy to whom he pleaseth, so he may justly cast off and reject obstinate contemners of Christ and his Gospel, for their own contumacy; as he proves by the instance of Pharaoh, who having often hardened his own heart against the judgments of God, [Exod. 8.15, 19. & 9.34.], at last God was provoked judicially to leave him to himself, and to give him up to his own obstinacy and obduration, [Exod. 9.12.] Insomuch that God tells him, [Exod. 9.16.], for this have I raised thee up , [or made thee to continue]; and have preserved thee amidst all these plagues, that (thou abusing my patience by thy desperate obstinacy), I may show forth my divine power, and make it appear more illustrious before all the world, in the tremendous and exemplary punishment I shall inflict upon thee. Upon the whole, the Apostle concludes, that as God is free to show mercy where he pleases, and is not bound to render any reason thereof, beyond his own will, and divine pleasure; so when he delivers up any obdurate sinner to the obduration and hardness of his own heart, this he may justly do, without any impeachment of his righteousness. From Ver. 14, to 19.

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

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

And lest the Jews should yet stumble at this Doctrine, he comes now to prove that the calling of the Gentiles was foretold by the Prophet Hosea, ch. 2. v. 22. where God declares, that he will call them his people which were not his people, and will have mercy on them which have not obtained mercy. And Hosea 1.10. he says, it shall come to pass instead of that which was said unto them, ye are not my people, it shall be said to them, ye are the sons of the living God; which notes his receiving the Gentiles into the Church, which was an act of God's free and undeserved mercy; at which the Jewish Believers were much astonished, as we may see, Act. 10.45. He shows also, the rejection of the Jews to be f • retold by the Prophet Isaiah, ch. 10.22. whose words he accommodates to this matter, in which place the Prophet proclaims on this wise, Though the number of the people of Israel, according to the flesh, shall be very great, that they may be compared with the sand on the seashore , yet a very few only of them shall be saved. This the Prophet speaks of th • se Jews that escaped the hands of Sennacherib (which were only those few that fled to Jerusalem ); and the Apostle considers the deliverance of those few as a type of those that shall believe in Christ to their salvation. The Prophet further adds, that God would make a quick dispatch, and deal in justice with that land, and that people of the Jews; and though there were never so many of them, only a few should be left, the far greater part should be involved in that destruction. And this the Apostle cons • ders as a type of the rejection of the greater part of the Jews, for their incredulity and contemptuous refusal of Christ. And to this also he accommodates what the same Prophet had before said, ch. 1. v. 9. concerning those shut up in Jerusalem, when Rhezin King of Syria, and Pekah King of Israel besieged it, but could not prevail against it, 2 King. 16.5. namely, that if the Lord of Hosts had not by that means preserved a small remnant, viz. a small seed to them, out of which that people might afterwards spring up again, they had been as utterly destroyed as Sodom and Gomorrah were. And in the like manner God would now in these times only bring some few of the Jews to believe in Christ, and would reject the greater part of them for their obstinate refusing of him. From Ver. 25, to 30.

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

[Chap. 10] He further prosecutes this Argument of the Jews temporary rejection; showing this to be the cause thereof, that they foolishly and stubbornly rejected the righteousness which God presents in the Gospel. And being first to convince them of their folly therein, lest they should think he spake out of disaffection to his own Nation, he professes he was so far from it, that he heartily prayed to God for their conversion and salvation. For he could not but bear them record, that very many of them had a zeal, in their way, to please God, but for want of true knowledge they were greatly mistaken. For being unsatisfied of God's way of justifying sinners, by the righteousness of Christ apprehended by Faith, and desiring and endeavoring to establish a way of righteousness by their own works and obedience to the Law, they have refused to submit to God's way of justification, which is by Faith in Christ. He tells them, they should have considered, that Christ is the end of the Law, that is, that all the Ceremonies of the Law prefigured him, and had reference unto him as their scope and end; and that the moral Law convincing men of their sins, and condemning them for them, did plainly show, that the expiation of sin could nowhere he found but in the sacrifice of Christ, and therefore righteousness must be sought by Faith in him, and not by the Law. For Moses when he commended the Law to the people, Deut. 30.11, &c. spake in this wise; This is the commandment which I command thee this day, it is not hidden from thee, neither is it far off. It is not in heaven, that thou shouldst say, who shall go up for us to heaven, and bring it down unto us, that we may hear it and do it. Neither is it beyond the sea, that thou should say, who shall go over the sea for us, and bring it unto us, that we may know it and obey it: but the word is very nigh unto thee, in thy mouth, (that is, thou canst not plead ignorance, for this word is fully declared to thee, and thou hast it daily in thy mouth) and in thy heart, (thou understandest sufficiently what the Lord requires of thee), that thou mayest do it. It remains therefore, that thou take care fully and exactly to perform it. For the man that doth all things prescribed in the Law exactly and perfectly, without ever failing in any one particular, shall live thereby: And on these, and no other terms doth the Law promise eternal life, which now are not possible to be performed by any mere man since Adams fall. But as for the Gospel which presents justification by Faith, he tells them, that if he may bring it in speaking, in allusion to Moses, they should find it would speak in this wise: Say not in thine heart, (nor give way to any such vile thoughts), Who shall ascend into heaven to bring the Messias down from thence, that we may believe in him and obey him? For he is already come from heaven, and actually exhibited and offered to thee, and if thou wilt be saved, 'tis necessary thou believe that this Jesus is the true Messias, sent of God; and not only so, but that being crucified here by wicked men, and put to death, and laid in the grave, he rose again the third day, and ascended to the right hand of his Father, there to intercede for us. And say not thou in thy heart, Who shall descend into the deep, (that is, into the grave), to bring Christ again from the dead? For as he died for the sins of men, so he is assuredly risen again for their justification. And further, he shows, 'tis agreeable to the righteousness which is by Faith, in allusion to what Moses said, to speak thus. The Gospel (which holds forth all these things concerning Christ, and by which men are exhorted, and brought to believe), is openly proclaimed and preached by the Apostles, and other Ministers of Christ (so that none of you can reasonably pretend ignorance) this word, I say, is come near unto you, and so plainly declared that you may apprehend it in your understandings, believe it in your hearts, and confess it with your mouths . And he that shall sincerely confess with his mouth, and own Jesus Christ for his Lord and Savior, [see Gal. 2.20. 1 Tim. 1.15.], and with his heart believe in him, and depend on the merits of his death ond passion, and believe also his resurrection, shall certainly be saved. For Faith is the means whereby the righteousness of Christ is received and made ours; and a sincere confession of Christ is an effect and fruit of that Faith, and so a way unto eternal salvation. And that there is a real connection between true Faith in Christ, and eternal salvation, (so that he that hath the one, shall not fail of the other), he proves from Isa. 28.16. where the Prophet saith, he that believeth, [viz. in Christ the precious Corner-stone laid in Zion] shall not be ashamed, nor frustrated of his hope and expectation. And there is no difference between Jew and Gentile in this matter. For he that is Lord over all, is rich in his mercy to all, that truly worship him, and call upon him, with a true Faith and Contrition, as he proves from the testimony of the Prophet Joel, ch. 2.32. which promise belongs to the Gentiles as well as to the Jews, as may appear from Act. 2.21. From Ver. 1. to 14.

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

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

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

He answers, that Moses and Isaiah do both plainly affirm it: As first, Moses, Deut. 32.21. where he foretells, that because the Jews violated the conjugal Covenant between God and them, He would cast them off for their wickedness, and bestow their privileges on the Gentiles. As if God should have said, You have chosen another God, even your idols; and I will choose another people, even the Gentiles; you have angered me by giving my honor to Idols, and I will anger you, by giving your prerogatives to the Gentiles. 2ly. Isaiah affirms the same, who in ch. 65.12. predicts the conversion and coming in of the Gentiles, by the ministry of the Gospel; and also the rejection of the Jews, declaring boldly and plainly, that God would be sought unto, and called upon, by those that have not in former times asked anything of him; that he would manifest himself to them who before inquired not after him, and prevent their seeking of him by sending unto the seeking of them, [see 2 Cor. 5.20. Eph. 2.17]. And, that the Jewish Nation, whom he had long labored with, from time to time, to reduce and reclaim them, spreading forth his hands all the long day of their visitation, to invite them, and call them by the preaching of his Prophets, and afterwards of his Apostles, (but in vain). He was resolved, for their willful obstinacy, to reject them, and to receive the Gentiles in their room. From Ver. 19, to the end.

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

1. The first he proves, viz. That God hath not totally rejected all, and everyone of the Jews, by these Arguments. For, 1. He himself being a Jew was not rejected. 2ly, God hath not cast away those of the Jews which he foresaw would (through the operation of his grace) embrace Christ, and believe in him. 3ly, He proves this, by instancing in Elias, in whose days the ten Tribes having generally revolted from God, and followed Jeroboams Idols, the Prophet comes to God, and complains of the wickedness of the people of that time, that they had killed the Lord's Prophets, and thrown down his Altars , (built by pious men of the ten Tribes to serve God with, when they were not permitted to go to Jerusalem ), and that himself was now the only pious man left in the Land, (thinking possibly that all that Obadiah had hid were destroyed by Jezebel ), and that was the reason they now attempted to kill him also. God answers him, that he had reserved Seven thousand to himself, that continued in his true worship, who had not bowed the knee to the Image of Baal. As therefore there were many true worshippers in Israel in that time of general defection besides Elias, 1 King. 19.14. so he tells them at this time, though the generality of the Jews for their refusing of Christ be rejected, yet God had reserved to himself a remnant, according to his free and gratuitous election, whom he will draw to believe in his Son. Hence he infers two Conclusions. 1. If a remnant be reserved, merely by the free and gracious election of God, then 'tis not upon the foresight and consideration of the merit of their own works; for that which is of grace is not of works. Grace and works (as causes) mutually destroy each other. Grace is free and gratuitous, and gives a favor which is not due; but whatsoever is given for the merit of works, is not freely given, and consequently is not grace. Works challenge a reward as a due debt, else they would lose the nature of works done to merit by. The nature of grace is to be free; but the nature of works is to make indebted. If therefore the Election be merely of grace, God ought to have all the glory; If it be upon the merit of works foreseen, then corrupt flesh will boast.

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

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

1. He shows them, that the Jews have not so stumbled, that they should fall and never rise again; but God in his righteous judgment hath permitted them to fall, that they having obstinately refused the Gospel, it might be preached to the Gentiles; and the calling of the Gentiles, and their receiving of the Gospel, he will in his infinite wisdom make use of, to make the Jews jealous, and emulous, and troubled to see themselves so far out-stripped by those whom they so contemned. And so make that emulation a means to bring them to embrace Christ also. So that his Argument lies thus; If the rejection of the Jews occasioned the Calling of the Gentiles, whom they shall one day be provoked to emulate and follow, then the Jews shall be called. But the first is true, in the Text, therefore the last.

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

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

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

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

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

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

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

His last argument for the general calling of the Jews, is this; God after a long time of disobedience received the Gentiles to mercy; therefore there is reason to think, that he will at last receive the Jews also. For (according to the rule), Of like things there is the same judgment to be made. Now the Gentiles, who were formerly disobedient, have obtained mercy, by occasion of the Jews infidelity and obstinacy; God sending the Gospel to them which the Jews rejected. And as the Gentiles were disobedient, so are the Jews now: as the Gentiles have obtained mercy, so shall the Jews: yet with this difference, The Gentiles obtained mercy by the unbelief of the Jews; but the Jews shall obtain mercy, by the mercy shown to the Gentiles, being provoked to emulation by the multitude of converted Gentiles; and shall themselves also be brought to believe in Christ; and shall count it a shame for them, [a people so highly favored of God), to be out stripped by the Gentiles. So that the argument is from the less to the greater. If the infidelity of the Jews was an occasion of mercy to the Gentiles, much more shall the mercy shown to the Gentiles, be an occasion of mercy to the Jews. And all this serves to illustrate the grace and mercy of God, both to Jews and Gentiles, that both may obtain salvation, not by their own works, but by his grace, without which neither of them can be saved. For God, as a just Judge, hath suffered both Jews and Gentiles, successively (for some time) to remain under the power of their unbelief and disobedience, that he might in his own time, fulfill the great counsel of his goodness, in showing undeserv'd mercy upon them all , namely, both Jews and Gentiles. From Ver. 30. to 33.

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

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

1. He intreats them by those great mercies which God hath vouchsafed to them, to present their bodies , (that is, their whole man both Soul and Body), a living sacrifice, (enlivened and quickened by the Spirit of Christ), holy, (in respect both of inward affections, and outward actions), acceptable to God, (through Christ) which is a reasonable service; and far more valuable in his sight, than the offering or sacrificing of unreasonable beasts. He intreats them also, not to conform themselves to the carnal conversation of the world, that lies in wickedness, but to endeavor to be transformed, and changed by the renewing of their minds and wills, that so they may discern what is the good and perfect will of God, revealed in his word, and may heartily approve it, and willingly conform themselves to it. Ver. 1, 2.

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

3. He exhorts to several Christian duties necessary in our conversation. Such as are, 1.