Commentary on Romans

WHat was the chief Argument and Occasion of Writing this Epistle?

A Difference and dissention between the Jews & Gentiles, which was abused by the malice of Satan, and was likely to have much hindered the course of the Gospel, yea, to have stifled and choked it in the very Cradle and beginnings. For, the Jews which did believe, did think thorough the suggestion of some false Apostles, Acts 15. that the Legal Ceremonies were to be still observed, as necessary to Salvation, that unless men were circumcised, and kept the Law, they could not be justified and saved by Christ. Whereas the believing Gentiles did know by the Doctrine of the Gospel, their exemption from Moses Law, being taught, that in the death and passion of our Lord, all Legal rites were fully determined; and that Faith alone in Christ, was sufficient to Justification before God. Heereuppon, arose no small discord between Jews and Gentiles, which were mixed together; the Jews bearing themselves insolently because of their privileges, despised the Gentiles as enemies of Moses Law; and the Gentiles insulting over the Jews, as rejected of God, for the contempt of Christ. To compound this dissention, Paul the Apostle framed this Epistle; First, showing that neither Gentiles by their natural Woorkes, or Jews by their Legal deeds, could be Justified: for so much as the one violated and brake the Law of nature; and the other, the Law of Moses: therefore, both the one and the other, were to be Justified thorough Christ alone, apprehended by a true and lively Faith. After this general Doctrine, reaching unto the ninth Chapter, there he doth in more particular sort, repress both the insolency of the Jews, by proving, that the promises were given, and became effectual only to the true Israel, even to such as were of the faith of Abraham, to all the Elect of God which believe in Christ, and not to the carnal seed which came of Abraham, only according to the flesh. Then in the 11. Chapter, converting him to the Gentiles, he persuadeth them unto humility, that they should modestly behave themselves toward the Jews, forsomuch as diverse of them were daily called to the Faith, and towards the second coming of Christ, God would graff in again the whole Nation, and make them the Members of the Christian Church. When the fullness (or body) of the Gentiles should enter into the same, then the blindness of the Jews should cease, it being neither total nor final, but only in part, and for a time. In the 14. Chapter again, Paul setteth upon Jews and Gentiles, exhorting them both, with many and weighty reasons, unto Brotherly love and peace, not to be divided one from another, or to judge and contemn one another, about Days and Meats, and such things as were of a middle nature. The rest of the Epistle, is spent in exhortations to Morrall Good-works, both special in respect of a Calling, and general belonging to all Christians, Chap. 12. and part of the 13. where political duties be urged, both of the Maiestrate, and of the Subject. Finally, after diverse salutations, and familiar matters, he doth very gravely conclude the Epistle, with admonition to take heed of false Teachers, with giving of Thanks and praises of God.

What is the scope of this Epistle?

To teach the way of obtaining true Righteousness, which is not by works, but by a lively faith in Christ Jesus.

Are there anymore matters handled in this Epistle?

Yea, sundry and most weighty, as namely; about Original Corruption, Sanctification, Spiritual Combat, the use of the Law, of the remnants of sin, the benefits of afflictions, the Constancy of Believes, Election, Reprobation, Rejection, Prouocation of the Jews; Morrall, Ecclesiastical, and Political duties, Christian Liberty, familiar matters.

What Reasons may move us to love and Study this Epistle?

1. The worthiness and variety of the Matter, 2. the Method and order of writing, being very exacte, 3. the Dignity of the Instrument or Penman, being an Apostle, that had seen visions and Reuclations. 4. the Majesty and Wisdom of the Author, being the God of Wisdom and Majesty.

Into what Parts may this Epistle be divided?

Into two parts, 1. the Title and Inscription, [ The Epistle, &c. ] 2. the Treatise [ Paul an Apostle, &c. ] The Treatise hath a preface, ad Verse 16. wherein Paul Saluteth the Romaines, wishing them good things, and describeth the person of Christ: also testifieth his pur pose of visiting them: after the Preface, is a Doctrionall institution unto Chap. 12. and another exhortatorie unto the end of the Epistle.

What Significations be there of this word [Epistle?]

It hath two; the one, improper and borrowed; the other, proper and natural: by the improper signification, signifieth anything that representeth the mind of another. Thus the Scriptures be God's Epistles: also the Corinthians are called Paul's Epistles, because their conversion by his preaching (as an Epistle of recommendation) did commend him for a true Minister of Christ, 2. Cor. 3, 2. Secondly, in a proper signification, it importeth a Letter sent from one to another, to certify their mind, so is the word used here.

What meaneth this word [Apostle?]

Generally by it, is meant any messenger, as Phil. 2, 25. more especially, one selected of Christ to carry the message of salvation into the whole world, whereof there were twelve, to whom Mathias was added in Judas room.

What be the notes of an Apostle?

Four; first, to be immediately called by Christ, Gal. 3, 1. Math. 1, 2. Secondly, to be sent with Commission, to preach unto all nations. Thirdly to have seen Christ in the flesh. 1 Cor. 1, 2. Fourthly, to have a privilege to be kept from error in their Doctrine, John 16, 13. to which may be added the fifth to have the power of doing miracles. Luke 9, 1, 2.

Who was this Paul?

A Pharisee by profession, a Jew by birth, a most wicked persecutor for his practice.

How was he changed?

By the mighty power of Christ, who from heaven suddenly altered him, and of a persecutor made him a Preacher. From whence we may learn, that none despair, though they be yet in their sins: or being called, have grievously fallen. For Paul sinned fearfully before his Calling, and Peter after, yet were! both pardoned upon their returning to God.

Why did Paul write to the Romaines?

First, because they were many of them his Countrymen, according to the flesh, the Jews then dwelling at Rome in great Companies, Acts. 28. Secondly, because by writing to them, he gave an instruction common to all, within the Jurisdiction of the Romaines, which was exceeding large, the Romain Empire being then in flourishing estate, and as it were the Queen and Mistress of the world.

Why was this Epistle set before the rest of Paul his Epistles?

Neither for that it was in time written before all other, nor yet for the great dignity of the Romain nation, being then Lord's almost of the whole earth, nor for the excellency of the Romain Church, which consisting of Gentiles, was inferior unto the Church of the Jews, who were the Olive tree, others being wild Olives, nor yet for the length of this Epistle, as some have imagined, but for the exceeding worth and use of the matter handled therein. For, besides the main Article of Justification by faith, defined, debated, and determined, there be other questions and points of Christian faith, of gteat moment and profit: as about the fall of Man, the force of Original corruption, the restoration of man by Christ, of the sweet and manifold fruits of Justifying faith, also of Sanctification; of the Cross and comfort to them which bear it; of predestination; of the vocation of Gentiles; of the breaking off, and grafting in again the Jews; of Good-works; of Maiestracy, of Charity, of the use of things indifferent, of the diversity of Gifts, and functions in the Church: so as this Epistle was upon good respect set before the rest, as the Key to open the way to understand the other; and as a Catechism or Introduction to our most holy Religion: also the most exact and accurat Method of this Epistle, did deserve it should be prefixed. For, after the 〈◊〉 he defineth Justification, declaring what it is, Rom. 1, 16. (and that is held most artificial Method, which beginneth with definition) Also he expresseth the several causes thereof Efficient. 1. God's grace, 2. Material, Christ Jesus dead and raised to life, 3. the Formal, our belief of the Gospel, 4. the Final or end remote; the praise of God's righteousness; the nearest end, our salvation.

Moreover, he amplifieth our free Justification by the contrary, that we cannot be justified either by works of Nature, or of the Law, Cha. 2, 3. therefore by grace and faith, after the pattern of Abraham, Ch. 4. then by the principal and immediate effects of justifying faith: both inward peace of Conscience, access unto the gracious God, joy, hope, patience in tribulation, experience, sense of God's Love in the heart, Ch. 5. and outward Holiness of life, dying to sin, and living unto righteousness, Cha. 6. by the contrary operation of the Law, which is to reveal Sin and Wrath, Cha. 7. whereas the Gospel freeth from condemnation, Ch. 8. by the cause [ Election, ] by the Subject [ Gentiles called, and Jews to be called ] Ch. 11 by Testimonies, Ch. 10. by Examples, David and Abraham, Ch. 4. And as this Article of Justification, so other points are treated of in a very perfect order; a hath been partly touched, and shall more particularly appear hereafter.

Of what kind is this Epistle?

It is mixed: partly Didascalicall, teaching & instructing the mind in the truth of the Gospel; partly deliberatiue or paraeniticall, exhorting unto Duties of all sortes, and constancy in the faith: partly Consolatory, comforting against the fear of condemnation and affliction of the Cross; partly, Reprehensorie, rebuking the Jews for their infidelity and contumacy against God, and the Gentiles for their immodestie, security, and pride, and both for their debate and carnal aemulation; partly, Gratulatorie, giving thanks for their obedience to the Gospel; and Laudatorie, praising their zeal; and Petitoric, praying for Grace to them, and to himself.

Shew us now the scope and mark whereat this Epistle aimed?

The scope is double: the first, is remote and further off, being common to all the Church, in all ages, as the more plentiful instruction of all the Saints in the mystery of salvation: and secondly, the quenching of the flames of contention, raised between the two people, Jews and Gentiles, and to set a firm peace, which is the nearest end.

WHat is the sum of this whole first Chapter, and what are the chief Parts thereof?

Having in the beginning, by an Artificial and elaborate Exordium, insinuated himself into the minds of the Romans, to make them attent, docible, and beneuolous receivers of his Doctrine, ad ver. 14. toward the middle of the Chapter, he layeth forth the main question, to wit; that all people both Jews and Gentiles, are no otherwise to be justified and saved, then by the Gospel being believed on, which touching the Gentiles, he doth demōstratiuely prove from verse 18. to the end of the Chapter: the reason is, because being transgressors by manisold and gricuous sins, both against God, thorough impiety, and men thorough unrighteousness, monstrous and unnatural, they were worthy of eternal damnation, so far off was it, that their works could Iustify and give them life eternal. For the main points of this Chapter, they be four.

1. A salutation, to verse 8.

2. The exodium or Praeface, making way and entrance to the matter, to verse 17.

3. The principal Thesis or proposition, touching righteousness before God, by the faith of Christ, verse 17.

4. The confirmation or proof, from verse 18. to the conclusion of the Chapter: this is the effect of the argument, brought for probation. Gentiles & Jews are to be justified, either by Faith or by Works of the Law. But neither the one, or the other, be justified by Works, both being sinners: which touching the Gentiles, is cleared in Ch. 2. and concerning the Jews in Ch. 3. ver. 21. therefore Justification of both, is only by belief in Christ. Which conclusion is found, Ch. 3. verse 22, &c.

WHat is the 〈◊〉 of this fourth Verse?

That Jesus Christ is God Omnipotent, of the same power & Majesty with his father: so declared to the world by his glorious resurrection, which was a work of Divine power.

What is meant by the spirit?

His divine Nature, as the flesh against which it is set, signifieth his human nature. See Spirit used in like sense, 1 Tim. 3. 16, 1 Pet. 3, 18. Heb. 9, 14.

Why doth he put [Sanctification] to spirit?

To express the work of his Divinity, sanctifying his manhood, with all graces above measure, and quickening that flesh which he assumed, unto a life which is no more subject to death. Thus both Chrysostom and 〈◊〉 expound it of Christ's own rising.

By how many ways did he manifest himself to be the Son of God?

By these seven ways: The first is, his Divine and effectual Doctrine, for no mere man could teach as he taught: also, by his most innocent Life. Secondly, by his powerful Miracles, which were evidences of his Godhead, being done by his proper power. Thirdly, by his fore-telling things to come. Fourthly, by his knowledge of man's thoughts. Math: 9, 4. Fifthly, by ordaining of the Sacraments of his Church. Math: 26 & 20. Sixthly, by institution of Ministers, for the teaching and ruling his Church, Mat. 10, and 28. Seventhly, by raising himself from the dead, which is a work far passing human power; and therefore fitly brought here to prove his Divinity.

But Elisha and Paul raised the dead, and wrought other Miracles, yet were but men?

True, this was by a borrowed power even in Christ's name, but Christ did raise himself, which is more then to raise others, as Prophets did, and shall raise others by his own proper power (which argueth him to be more then a man) not as an instrument, but as a principal Efficient.

For what reasons was it needful for him to be a very God, that should be our Savior?

For these Reasons: First, that he might give full merit to the dooinges and sufferings of his manhood, for a mere creature cannot merit of the Creator God. Secondly, that in his sufferings, which of it self he might support his man-hoode, could not bear such a weight of wrath as fell upon him. Thirdly, that he might give his spirit to the elect to sanctify them, for the spirit being God, none but God could give him. Fourthly, that he might raise up himself from the dead, and all his members with him, at the last and great day. Fifthly, that he might be a maintainer of that salvation which he hath purchased, and a Protector of his people forever: therefore, his members trust in him, and call upon him, which were a grievous sin, if he were but a mere man: for cursed is he, that maketh Flesh his arm.

What Use is to be made of this truth?

First, it serveth to stir up our thankfulness towards God, who hath given us such a mighty Redeemer, Luke 1, 32. Secondly, it should cause us to put our whole affiance in him against all dangers and enemies, bodily and spiritual. Psal: 2. verse last. Lastly, to be obedient to his voice, speaking to us in his word, seeing he is that mighty God able to punnish all disobedience. Acts 3, 13. Heb. 2, 2. and 4.

What is meant by the Apostleship?

The gift or faculty of that calling, to be an Apostle: & secondly, to be able to teach the church: both which, he had immediately from Christ.

Why is it called Grace?

Because it is freely given him, not only without, but against all desert and merit, from the mere goodwill and favor of God, at the time of his conversion by grace, and together with it.

Of whom did he receive this Grace?

Of Christ immediately, who both called and furnished him with authority and gifts, even then when he went about to persecute and oppress the Church, that he might be to the praise of his glorious grace.

To what end did he receive it?

To a twofold end and purpose: First, it is in respect of men, to draw them by the inward work of the spirit (joined to his preaching) to believe and obey the Gospel of Christ. Secondly, in respect of Christ, that his name may be glorified, by the calling and submission of many souls to his Doctrine, acknowledging him for their Savior and GOD, who before served dumb Idols as they were led.

Towards whom did Paul exercise his Apostleship?

Especially towards the Gentiles; amongst whom, Christ was mighty by his Ministry: as by Peter, he was mighty amongst the Jews. Gal. 2. 7.

What do ye learn out of all this?

That the gift and function of the Ministry, are Christ's free gift: secondly, that the use of them, is to be referred unto the honor of Christ; by winning men to believe and acknowledge him for they Savior, by calling upon his name, and being called after his name [ Christians ] of Christ: thirdly, that Christ is a common Savior of Jews and Gentiles which believe, so as the difference of nations is taken away, Acts 10, 31, 32.

What are we to learn for our instruction and edification out of the 6. Verse?

These four things: first, that Paul doth wisely draw the Romans with compass and rank of them to whom his commission (as an Apostle) did appertain: both to put from himself the suspicion of a curious busy body, and to make them more willing to receive him, being sent to them with authority to be their Instructer. Also to humble the pride of the Romans, being ranged in the number of other Believes, howsoever they were Lord's of the world. In naming the [ Called of Christ ] he giveth to wit, that they belonged to Christ, and his grace belonged to them; and teacheth how they belonged to Christ, & became (namely) by an effectual and special calling, drawing them to the faith of Christ, freely and firmly.

WHat doth this Text contain?

The other parts of Paul's Salutation, to wit; persons saluted: and his wish or prayer. In the wish or prayer of the Apostle, consider three things: first, to whom. Secondly, what. Thirdly, from whom he wisheth. Concerning the persons he saluteth and wisheth good things, not universally to everyone; Emperor, Consuls, Tribunes, &c. These were not members of the Church, and would have despised Paul his Prayer: but to all ye beloved of God, which believed in Jesus Christ. And note, that his Prayer is common to all those which professed Christ, were they chief men or private, were they learned or unlearned, Romans, Grecians, or Jews (for the Church at Rome now consisted of many Strangers, and not only of Citizens and homeborne) withal respect of person; as God the giver of these graces, is free from acception of persons, both to comfort the means only, in that they were not passed over: also, to humble the great and mighty, in that they were sorted with the needy and little ones. Moreover, Paul's examples warneth all; namely, Ministers, that they be ready according to their gifts and opportunities, to pray for, instruct, exhort, and comfort everyone under their charge, all being alike dear to Christ, and alike account must be rendered for all.

How be the persons Saluted set forth?

First, by their Place (which be at Rome. ) Secondly, by their three Titles, (1. beloved of God. 2. called. 3. Saints.)

What learn we from the Place?

That God's grace was not tied to Places, Persons, or Times, but is freely given without respect of Country, &c. For they who now be at Rome, are degenerated, and enjoy not that grace of God.

What be the Tules given to the Romans?

1. beloved of God: 2. Saints: and 3. called.

What signifieth this, to be beloved of God?

Thus much; not to be lovers of God actively, but passively; to be right dear to God, of great account & price in his sight, even as it were his chief delight, being loved both by predestination, and by present Justification, without any merit.

What doth this commend to us?

The great worthiness and dignity of a true Christian, that the great God sets his love upon him to take pleasure in him; which is more, then if all the Princes of the Earth should join and conspire together, to love one man. Secondly, that they be happy Men which be God's Children, for they have God loving and favorable, in whose favor is life, and upon whose love depends all felicity, both earthly and heavenly; they cannot be miserable whom God loveth; and they cannot but be miserable whom God hateth. Thirdly, that the love and free good will of God, is the root of all other benefits: namely, calling, Sanctification, and Remission of sins are derived from hence, that God loving us, we loved not him, but he loved us first. 1 John 4, 10. Also, God so loved the World, that he gave his Son. John. 3, 16. Fourthly, this should provoke his Children to return dilection and love to God, of whom they are beloved. Fifthly, godly persons ought to be very dear unto us, and of great reckoning, sithence God our Father loves them. We should love where he loves, and deal well by them whom he will honor so much. 1 John 5, 1. Sixthly, that all injuries done to the Saints, cannot but provoke God to indignation; as it would grieve us to see any abused whom we love.

What is meant by Saints?

Such, as being separated from the World, are consecrated to Christ, and have his Spirit given them to work holiness in them: so as Saints be persons sanctified by the Spirit, to live holily and justly. From hence we learn, two things: First, that such as still abide in their sins, and wallow in the mire of a profane life, serving diverse lusts and pleasures, they are no believers, nor beloved of God; for all Believes are Saints, that is; they are holy persons, loving and practicing holiness. Secondly, that they shall never be Saints in Heaven, who first be not Saints in Earth, Saints in Via inchoatiuely, ere they be Saints in Patria, perfectly.

What meaneth this, that it is said they were called to be Saints?

That by an effectual vocation God Almighty (as it were) by speaking the word, did make them to be such indeed and truth, as they were called and named to be; to wit, Saints, or holy: and that according to his gracious good will and pleasure, as was implied in the Word ( Beloved ) to show, that our Christian vocation floweth from his mercy.

This is moreover well to be observed, that Paul having said of himself, in verse 1. that he was [ Called to be an Apostle ] and now twice, in verse 6. and 7. saith of the Romans, that they were [ The Called of Christ, & called to be Saints ] that the word [ Calling or Vocation ] is used in a double sense, either in a more strict meaning; for a Calling to a Function or Office, either civil; as to be a Magistrate, a Captain, &c. or Ecclesiastical, immediately, as to be a Prophet, an Apostle, &c. or mediate, called by the Church, as were Doctors and Pastors: or else in a more large signification, for calling into the common society of the Christian Church; and this is either unto the knowledge and profession of Christ, as of Hipocrites, by a general and external calling, when the word soundeth in the ear, to the enlightening of the mind, and some slight or slender change of the heart; or, it is unto the faith of Christ and unto salvation through him, when both mind and heart are mightily persuaded by the Spirit, to obey the Caller, by believing his promises, and endeavoring to do things commanded. This is an internal and effectual calling, which Paul here ascribeth unto all the Romaine Christians; not that there were amongst them no counterfeits and unbelievers, but because by Law and Judgment of Charity, we are bound to esteem all such for truly called and Saints, who outwardly profess themselves to be so, and do not by their conversation declare and evident the contrary, leaving to God the judgment of certainty. Now, whereas he writeth of these Romans: that they were called to be Saints, or holy; we are further to learn a difference between Nature and Grace; that first we are by Nature unclean and impure, destitute of personal holiness: though not without foederall holiness, being the seed of faithful parents, men are not therefore called of God, because they are holy, but therefore they be Holy: because they are called of his Grace. Moreover, covertly the Apostle herein takes away the difference between Jews and Gentiles, that the Jews may not boast, as if all holiness were in their kindred, and were tied only to their stock (as they foolishly dream) for the Gentiles are called to the same glorious condition of holiness. Touching Saints, the word noteth not any absolute perfection where there is no want: for no doubt but both Romans, Corinthians, and others, who Paul honoreth with the Title of [ Saints ] were sundry ways faulty; but such as be consecrate to God, and besides the

WHat doth this Scripture contain?

Paul having ended his Salutation, useth now an Exordium or Preface; wherein, he endeuoreth to win and draw the good will of the Romaines towards him, to cause them more readily to hearken unto and embrace his Doctrine, performing (and that very pathetically) the part of a Christian Orator, by great art to get and gain their benevolence and attention.

What Art doth be use for this purpose?

First, he insinuateth his great love and good will which he beareth them, until verse. 16. Secondly, he layeth before them the worth and excellency of his Doctrine, in verse. 16.

By what arguments doth Paul demonstrate and prove his love towards them?

Three ways. First, by his rejoicing and giving thanks for their great measure of faith in the Gospel. Secondly, by his earnest and constant prayer unto God, for their spiritual prosperity. Thirdly, by his great care to come unto them, not for any earthly benefit or commodity to himself, but to do them good, by instructing them in the Gospel.

Now expound the words and tell us here, what is meant by the whole World?

The Churches which be in the world professing the Gospel of Jesus Christ, by a 〈◊〉 , of the whole for the part, the world put for the Christian Churches, which were then in the world, or in many parts in the world; like unto that which is written in 1. Thes. 1. 8. In every place your faith to God ward is spread abroad, &c. Now, by [ Faith ] is meant the fame and report of their Faith, witnessed and uttered by their confession of Christ. Rom. 10. and other fruits of a lively Faith. Like to that, 〈◊〉 . 16, 19. where obedience (that is) their Faith, which made them obedient, and wherein consisteth the chief obedience of a Christian, is said to have come abroad, that is; the rumor of it. A 〈◊〉 of the subject for the adjunct. For Faith is a secret thing, and lieth hid in the heart, known only to God; yet by signs manifested to men: who by the fruits are led to see the root, and to commend it.

What means he hereby, that he gives thanks to God?

That he was glad, and with joy praised God for their conversion to the Gospel, and that it was grown so famous, as that their Conquests over many Nations was not so renowned, as their zeal and fervency for Christian Religion was. From whence we learn, that it is the duty of every faithful Man, to rejoice for the well-doing of others, when they thrive and prosper in godliness. The Reasons of this duty be these following. First, because we are members one of another, and therefore ought to suffer together, and to rejoice together. 1 Cor. 12, 26. Secondly, the well-doing, and spiritual prosperity of other Christians, redowndeth to us, who have an interest in all their gifts, as touching the use and profit of them, though not for the propriety of them; for every Saint is the possessor of his own graces, yet in the fruition and benefits, there is a communion, according to that which we profess in our Creed, concerning the Communion of Saints. Wherein we have just and great matter of rejoicing and thanksgiving. Thirdly, to rejoice at the welfare and the well-doing of the Brethren, is a Testimony, that we have Christ his Spirit, which is a Spirit of Charity, chasing Envy out of the heart, and instead thereof, planting brotherly love. Gal. 5, 22. 1 Cor 14, 4. This doctrine, serveth to reprove the envious and malicious, which either little regard and rejoice not at all; or which is worse, do repine and 〈◊〉 at the good estate, and good works of others; carping at them, crossing and hindering their good courses and endeavors: as Saul envied David, the Jews Christ, and the false Apostles Paul. Secondly, it ministereth comfort to the godly, when they do feel their hearts stirred up to cheerful thankfulness towards God, for such as they see to be blessed with spiritual blessings in heavenly things. Ephe. 1, 4.

Why doth he give thanks to God [through Christ?]

First, because all graces come to us, through him our Mediator. John. 1, 14, 16. Secondly, because all thanks are accepted for him. 1. Peter. 2, 5. Thirdly, all ability to be thankful is given of him: for he with the father and the spiritis Author of every grace. Now the same way which God takes in bestowing his graces, we are bound to follow it in returning thanks, that is; by Christ our High Priest.

Why saith he [My God?]

He spake this, as the Saints do out of a private feeling; hot to exclude others, but to express his faith and peculiar affiance, which he hath in God's goodness; confessing, that God is his in special, who was a common God to all the faithful.

Is it enough to have a general faith?

It is not sufficient, but everyone must privately apply to himself the mercies and promises of God, General and Historical: faith is common to Hypocrites and believers.

What doth this teach us, that it is said their faith published, why he nameth their faith, rather then any grace of theirs?

To teach us, that Faith is the Queen and Mother of all other virtues. Secondly, that God honoreth them with good Fame and renown, which honor him, by placing their Faith in his promises. Thirdly, that the power of God in spreading abroad the Gospel, is very mighty in so short a time, to carry it so far, notwithstanding all oppositions.

What learn we, that he [Called God to witness]

That it is lawful to swear in private matters, so we observe these conditions. First, that the matter be true and known to us so to be. Secondly, that God only be called upon, as a witness of the truth. Thirdly, that the matter be of weight and importance, not slight and trivial. Fourthly, that there be such necessity, that without it we cannot be believed, it being a thing very requisite for the good of others, that credit should be given to our words, as it did very much behooue the Romans to think well of Paul, whom they had never seen, and to believe him. From hence, are taxed three sorts of men: First, such as are common swearers upon every light occasion, as profane worldlings do. Secondly, for such as resuse to take an Oath before a Ruler, for the Ceremony of kissing the Book, or laying their hand upon it (as the Brownists do) which is a mere Circumstance, and a very indifferent thing, being void both of superstition and scandal, like unto the gesture of the Angel in the Revelation, lifting up his hand whē he did swear: which Custom is used in AEthyopsa unto this day, when they take an Oath: as Abraham's servant put his hand under his Masters thigh, when he did swear, Gen. 24, 9. Thirdly, such as are too scrupulous of an Oath, when there is just cause to take it: as the Anabaptists, who deny unto the Christians, lawful use of Magistrates, Laws, and Oaths (contrary to these evident Testimonies of Scripture: as Deut. 〈◊〉 . 10, 12. Psalm 110, 4. Heb. 6, 17. Gen 21, 20 & 〈◊〉 , 35. 1. Sem. 24, 23. 2. Cor. 11, 21. Gal. 1, 2. Isaiah 19, 18. & 43. 23. besides many other.

Of what Spirit doth Daul speak when he saith (who I serve in my spirit) tell us also how God will be served? wherein his service consists, and for what reasons we are to perform service to his 〈◊〉 ?

This Particle [ My ] showeth, that he speaks not of God his spirit, but of his own spirit, and fervent affection, 2. Tim. 1, 3. and it teacheth us in what manner God is to be served (1. Religiously worshipped) not in show and ostentation; not in hypocrisy; not coldly and perfunctorily; not constrainedly, and by compulsion; not in body only, but in soul also: with Readynesse, 2. Cheerefulnesse, 3. sincerity, 4. fervency and innocence of heart; for these are things wherein God's service consisteth. His internal worship standeth in Faith, Hope, Love of God, fear of his name, Confidence, peace, joy in the Holy-Ghost, patience in suffering, and obedience in doing his will; Prayer for his protection & benefits, and thankfulness of heart, for his mercies of all sortes. His external service, is placed in public prayer, reading and hearing his word with reverence and attention, Communicating in the Holy Mysteries, praises, singing of Psalms, &c. All which parts of his service, we are bound to perform upon these Reasons. First, because we were created of God, out of nothing. Secondly, because by the blood of his son, we were redeemed out of hell. Thirdly, out of many dangers of body and soul, we have been preserved. Fourthly, with many and manifold good things, we have been all our life long, plentifully and graciously blessed. Fifthly, God hath given us both commandment by his authority, and freedom with happy liberty, that we may serve him. And lastly, promiseth to us, not only felicity on earth, but in heaven, so we will serve him: for Godlines hath the promises both of this life, and of that which is to come.

For whom must we pray?

For others, as well as for our selves; especially for the Pastor, and the people one for another.

What things hinder Prayer?

Four things: first, our unworthiness compared with God's Majesty: secondly, our insufficiency to pray, being destitute of meetness and gifts therein: thirdly, hardness of the work, being one of the hardest works of a Christian: fourthly, opinion; that God will hear us without asking, and that prayer is needless. This hindereth some.

What things hinder perseverance in Prayer?

Differring the profit and fruit of our prayers, so long as men wax weary of calling, because GOD hears not.

What Remedies against these Lets?

First, consideration of Christ's merits and worthiness, in trust whereof, our Prayers be offered up. Secondly, God's acceptance of our upright desites and endeavours, notwithstanding imperfections. Thirdly, his commandment laying the duty upon us. Fourthly, his promise of hearing us. Fifthly, experience of the Saints, who notwithstanding all Lets, have both prayed and obtained: and why may not other the Children of God, hope to find the like favor, having the like encouragements?

We have seen Paul's Prayers were constant without ceasings, what do ye learn here that he [Made mention of the Romans always in his Prayers?]

Even thus much: First, that it is the duty of a Minister of the word, when he prayeth for himself and others, not to forget his flock whom he feedeth, but to remember them in all his prayers: because teaching by Prayer, becomes successful and effectual. Secondly, it may be meet that the flock should know this Love and Care of their Pastor, for them to enkindle the respect of him the more: and especially, to gain their harts to receive his instructions. Lastly, that if the success of our Prayers appear not straight way, yet we ought to persevere, as in Luke 18, 1. 1. Thes. 5, 17.

What was the matter of Paul's Prayer?

He expresseth one part of his prayer, which was, He besought God that he might have a prosperous journey by the will of God, to come to them.

What Branches hath thu Prayer?

Two: First, that all hindrances removed, he might have opportunity of a journey to Rome. Secondly, that this iournie might be made prosperous both for safe coming to them, and for doing good when he comes.

What should this teach us, that [He beggeth this of God, and referreth all to his will?]

That God's Children should in all things hang upon God's providence, submitting their will for iournying, or for staying at home; and for all other matters, and for the good success of all things unto his good pleasure, I am. 4. 15. Secondly, they in their Iournies, and all other lawful works that they take in hand, must begin with Prayer to God. For God directeth all things as he will, and he knows best what is good and meet for his Children. Also, this is a service and honor which they owe to God, to do all things by calling upon his name. Colos. 3. and distinguishing them from the Wicked, who do not call upon God. Psal. 14. This condemneth the impiety and rashness of many, who as if they were Lord's of their own actions, do not rest upon God's will revealed; nor upon his secret will, for events of their counsels.

WHat doth this Text contain?

Three things. First, the next proof of Paul's love in his purpose to travail unto them for their good. Secondly, by an answer unto an objection; [ Yea, but why did ye not come all this while? ] To which he answereth [ I have been Let hitherto. ] Thirdly, a reason of his purpose (to wit) because he was a Debtor to them, as being their Apostle, and having recceiued gifts for their instruction.

What was the end of Paul's purpose, to Trauaile unto Rome?

To confirm them in the faith.

In what Respects did they lack confirmatiō or strength?

In five Respects. First, because their Faith was weak: for, we all know in part, and believe in part. 1. Cor. 13, 9. Secondly, their enemy Satan was crafty and strong. Thirdly, the assaults against their faith, both many and manifold, Fourthly, dangerous it was to be overcome. Fifthly, very many seeming strong, have been overthrown by Satan. From whence we may Learn, that they which have been comfirmed by the comforts and exhortations of the word, have still need to receive spiritual strength, to arm them against new encounters.

Whence had they this strength? Or by what means is it attained?

From the ordinance of Christ in the Ministry of the word, and from public Prayer to Christ, to bless his own appointment: as also from earnest private prayer and conference with the godly. From diligent Reading and Meditation.

By what similitude may this be expressed?

Of Rain, which refresheth the thirsty land: & of Meat, which cheereth the faint bodies through God's blessing upon them: so the rain and food of Heauenlie Doctrine, by the blessing of God, refresheth the Christian soul, being made faint and weary with sins & temptations.

What Use is to be made of this point?

First, that as we desire to be inwardly strengthened, we should give ear unto exhortation. Secondly, that exhortations must be given with a sanctified mind, that only our Neighbors profit be sought with God's glory: all corrupt respects whatsoever being abandoned. Lastly, that we do constantly and humbly use all the former good means, ordained to be means of our confirmation.

But wherefore doth the Apostle say, [That he would take comfort from the Romans, as well as give Consolation unto them?

To show, that the strongest may be edified and holpen even by the weakest: and not only to declare the great modesty of the Apostle, who Wrote (as he thought) feeling a want and weakness in himself, both in knowledge. 1. Cor. 13. and in the gifts of regeneration, Rom. 7, 15.

What Reasons of this?

First, God doth not give his gifts all to one, but so as one Christian shall need another's help. Secondly, he will try and exercise the humility of the most perfect. Thirdly, he will thereby norish love among his Children, whiles one stands another in such stead. Fourthly, he will get himself glory, by doing his own work by the feeblest means. Lastly, he will allow, that absolute perfection is not to be found out of heaven.

What use is to be made of this truth?

First, it comforteth them of the least gifts, seeing God can and doth use them, to strengthen men of the best gifts, and strongest Christians. Secondly, it serveth to admonish the stronger, to suffer exhortations & council from their Inferiors: as Moses did from Jethro, Apollos from Aquila, David from Abigail. Lastly, it reproveth such, as scorn the council and help of such as be their inferiors in place and gifts.

What other thing may be taught from this Twelfe Verse?

The Nature of Faith, which is to communicate and impart it self to others, by the work of love. Faith works by love. Gala. 5, 6.

By what Similitude was this set forth?

Of Leaven, of Fire, of the Sun, and of God the Author of it; all which, do communicate their properties to others: and so doth Faith delight to express its inward force and virtue.

What doth follow hereof?

That such as do not endeavor to strengthen others, according to their gifts and calling, it is a token that there is no Faith in them, but that which is dead, and like a withered Tree and dried womb, which be unable to bring forth fruit.

How may the Faith of Paul profit the Romans?

Two ways: first by his faith he obtained increase of such spiritual gifts as he bestowed on them, even as their own faith made them fit to receive those gifts. Secondly, his faith stirred him up to refer and use those gifts he had, to the good of others, and to God's glory.

What good came to him hereby?

In comforting and enstructing others, he comforted and enstructed himself; even as Iron 〈◊〉 Iron, and one hand washeth another: otherwise, then it is with the stone, which whers the knife, but it self remains blunt and dull; whereas Christians by teaching others, do teach themselves.

How was this further declared?

By a dissimilitude between earthly and heavenly goods, as thus: Our earthly goods being given out, we have the less, but heavenly blessings increase and multiply towards our selves, by the use of them towards others. For, the faithful by mutual exhortations, do profit in the faith; and it is known, that Ministers comforting the sick, are comforted again by them.

How might the Faith of the Romans profit Paul?

In provoking them to pray for him, and for the success of his Ministry: and also, in moving them to Minister to him consolations, both inward and outward; according as his occasions required: all which, be the fruits of 〈◊〉 faith.

What was taught from these words, [I would have ye know? &c.]

That it is fit and requisite, the people should know how well and heartily their Pastor loves them, for it will breed love in them towards him; or else, make them excuselesse. Also, it breedeth a boldness in them, to resort to him upon just occasions, as his wisdom and Grauity will cause them to come reverently.

Wherein did Paul's love further appear?

In a purpose to come to them for their spiritual good; of which purpose he was letted, either by Satan, or by God's special direction, or by incident occasions of the Church. When Paul would have come to Thessalenica, he saith: That Satan was the let that he could not come. 1. Thes. 2, 18. Satan's impediments which he casteth in the way of Teachers, to hinder them in their course be: partly by raising up Schisms and Heresies, as in the Church of Corinth and Galatia; partly, by stirring up persecutions and adversities, as he got James and Peter cast in prison at Jerusalem. Acts. 12. and Antipas to be slain at Smirna 〈◊〉 . 2, 13. And Paul himself, complaineth of a grievous persecution which he suffered in Asia, being tempted beyond his strength, and brought into despair of his life. 2. Cor. 1, 8. Sometime Paul was letted by God himself, who by manifest Oracles called him back from his intended enterprises. Acts. 16, 6. Where Paul purposing to preach the word in Asia, was commanded in a vision, to go into Matedonia. verse, 9, 10. Thirdly, the necessities of the Churches increasing every day more and more, occasioned the alteration of his purpose. Paul seemeth to give this reason of his not coming to the Romans when he had decreed it: That the estate of the Churches where he remained, required his longer presence and help, for their better profiting in the Gospel, Rom. 15, 22. His employment in other Churches deferred his coming to Rome, though he much & long desired it. Whence let us learn, that God according to his vncontrouleable wisdom doth order and direct the course of the Ministry to whō he pleaseth: sometime causing the rain of Doctrine, to fall upon one Citty or Country, and sometime on another: as he seeth it meet for the commodity of his Children, and for his own name and honor. Also observe, that God useth to cross the purposes of his Servants and Saints being in snew good and holy, bringing to pass his own decrees, at a further time; and after a far other manner and way then men had determined. When God would prefer Joseph, it was disliked of his Father and Brethren, yet God brought it to pass by another means then they dreamed. Paul purposed to come to Rome to establish them, but he must do it at such a time, & in such a fashion as God would: for after many troubles suffered at Jerusalem, he was sent bound to Rome, and God turned Paul to preach to the Macedonians, whereas he had meant to teach in Asia; yet Paul sinned not herein, that his will was not agreeable to God's secret will, for it is sin to a man to transgress his revealed will. Hence it is, that a Christian with a good mind, may will that which God willeth not; as a good Child, with a good affection, may wish his fathers life, whom the Lord will have to die; again, a man may wish with an evil mind, that which God willeth well; as a wicked Child may evilly desire his fathers death, which God justly purposeth. Finally, note that Satan casteth innumerable hindrances in the way of God's Ministers, to stop the edification of the Church, which should provoke all the Servants of Christ, with greater fervency to pray for the free passage and good success of the Gospel; that the word of God (mauger Satan and his instruments) may run and be glorified: and if their prayers be not heard, yet to wait upon God with patience, and to continue constant; considering, that Paul did not at the first obtain what he earnestly and often craved touching his repair to Rome: but at length, if they persevere, God will grant that which shall be expedient for his Church.

What is furthermore to be learned from hence, that man cannot do what so ever he purposeth?

That all things in the world are justly, wisely, and powerfully ordained and ordered by God's providence: more especially, God disposeth of all men's purposes, as it is written; Man purposeth, God disposeth, and the ways of man are not in himself. Jeremiah 10, 23. This teacheth all men patience, prayer, and thankfulness, to commend all their purposes to God's providence; and to bless him in all events. Secondly, it reproveth such, as attribute all things to Nature or Fortune; as A thists and profane worldlings do. Thirdly, it comforteth God's Children, to know that their heavenly father looketh to all things, so as nothing falleth out in the world, but by his decree and will.

What do ye call the fruit here spoken off.

First, the conversion of some, who yet are in vnbeleese, and sin. Secondly, the confirmation of such as be converted. Thirdly, the increasing and bringing to perfection, such as be converted and confirmed. This is the three-fold fruit of the Ministry. John. 15, 16.

What do ye learn hereby, that he termeth strengthening (such as be converted) a fruit?

Sundry very profitable Lessons. First, that the Gospel is fruitful (wheresoever it is preached) either for conversion, or for confirmation, or for growth and profiting. Secondly, that the people converted by it, are as an acceptable fruit to God: and to their Teachers, as delightful to them, as good fruit is to the Husbandman: or as the good state and disposition of the flock, is to a good Shepherd. Thirdly, Ministers are to be glad, and to account it as precious fruit, when any be converted by them to Christ. This is a remaining fruit, and most excellent. John. 15, 5, 8, 16.

What was taught from these words [as amongst other Gentiles?]

First, in that Paul provoketh the Romans to the obedience of the Gospel, by the example of other Gentiles, we learn; that great is the force of good examples, to move to good; as of evil examples, to move to evil. The first reason hereof, is, because we are like Apes, apt to imitate others: and secondly, examples affect our senses as well as our minds. Furthermore we learn, that where the Gospel is truly preached, it is never preached without fruit to life; because, wheresoever the Gospel is preached, there God hath a people, which must serve to a double use: first, to encourage Ministers to teach: & second lie, to encourage the people to live under teaching Pastors.

What Learn we hence, that Paul reckoned himself [A Debtor to the wise and unwise: For, there were Men of both sorts among the Grecians and Barbarians] which here signifieth all people save the Jews?

That the Doctrine of the gospel, is not too light, nor too hard for the simplest: wherein appeareth the facility and excellency of the Gospel, propounding life to all sorts. Secondly, that the wisest of the world, may be glad to become Scholars of the gospel, which is worthy the serching of the most learned. For it is no disgrace with Mary to sit at Christ's feet, no nor for Paul himself. Thirdly, that every Minister by virtue of his Calling, is a debtor to his people, & oweth them diligent feeding. Fourthly, that a man who hath any Calling or gift, it maketh him a Debtor to others, according to his measure of Grace, and compass of his Calling, when opportunity serveth him to be readic to do others good, as an honest Debtor is ready to satisfy his Creditors when he gets wherewith.

There is first a Debt of money borrowed, which is a civil Debt. Rom. 13, 3. Secondly, of Nature, to those of our own household, 1 Tim. 5, 8. Thirdly, of Charity to all men, masmuch as they be men; even to our enemies. Isaiah 58, 7. Luke 6, 27. Fourthly, Debt of a Vocation or Calling, which the Apostle here hath respect unto, according to that which is written. 1 Cor. 9, 17. These three last, hath allusion to the first, the Apostle speaking by Similitu de (as his manner is) to show; that as Worldly, so Christian Debtors ought to be willing to discharge the Debt, both to their Brethren, and unto God, especially that great Creditor, of whom men do receive all that they have.

What doth this 15. Verse contain?

A profession of the Apostles readiness, to declare and preach Jesus Christ to such Christians as dwelt at Rome, so it might seem good unto God to have it so. For he was prepated for his part, according to his Office.

What learn ye hereby?

First, that it came not of Paul his own purpose that he did preach to the Romans; but of GOD, whose Calling must be expected. Secondly, a lesson not only for Ministers of the Word, but for all others; that what is in ones power to do for others good (and namely, for them to whom we are more especially indebted) we should not fail to do it, and that to the utmost of our power, with a cheerful and prompt mind, according to that council given us in Ecclesiastes, Whatsoever is in thy hand to do, see thou do it with all diligence, Eccles. 9, 10 Lastly, let us learn by Paul's example, First, to overcome any discouragements whatsoever, by the consideration of our Calling. Secondly, the goodness of the things we have in hand. Thirdly, the hope of great gain and success by our labors.

WHat is the sum of thu Scripture?

That we ought to glory in the Gospel, because thereby God is truly powerful to save all that believe it. Here doth end the holy Apostles 〈◊〉 ; and his Tract of Justification by Faith, beginneth at the 16. verse: where he entereth upon the Treatise by a Prolepsis, making answer to a secret Objection. For Paul having written in the latter end of the 15. verse, [I hat he was ready to preach the Gospel at Rome, ] it might be objected unto him, the Gospel is everywhere spoken against, the Precepts thereof be scorned, and thyself accounted little less then mad, which thinkest to teach the wise more wised ome by the Gospel? To which the Apostle answereth, ptofessing, that [ He is not ashamed of the Gospel ] though it seem never so contemptible and base unto the world. Whereof, he rendereth two reasons: One, because it is not his own Gospel, but of Christ as Author; and concerning (no frivolous or fruitless matter) Christ, as Matter & Subject. The second (from the Fort and 〈◊〉 thereof) because it is a most healthful and powerful Organe or Instrument of 〈◊〉 to save believers. So as this Text consisteth of two parts: First, a profession, [ I am not ashamed: ] Secondly, a Reason [ For. ] And whereas he saith [ He is not ashamed it is a Liptote or Meiosis, because more is meant, then is spoken. For, it is as if he had said, I am so far from being ashamed, and I do glory and rejoice in it so, as I esteem nothing so honorable: Insinuating to the Romans, that they ought likewise so to do, as he their Apostle did: according to that which he spake plainly (and without any figure) unto the Galatians, Chap. 6, 14. Now when he termeth the Gospel (1. the Doctrine of free Justification by Christ) [the power of God] he meaneth not of his Creating power, or his revenging power unto destruction; but of a power joined with favor and love for salvation; not of his Essentiall power, but of his Organicall Ministerial power; or (by a 〈◊〉 ) of the declaration of his power, when it is manifested in the preaching of the Gospel, to make it effectual. For, by the Gospel, God mightily moveth the hearts of the elect (when the hour of their conversion cometh) infusing the Holy-ghost, which stirreth up the unbelieving heart, and makes it able to believe, whereby righteousness and salvation is obtained thorough Christ.

What is the profession made in this present Verse?

That Paul is not ashamed of the Gospel howsoever: for in all Ages since the Gospel did first come abroad, many have been ashamed of it; & from the shame which accompanieth it, have they forsaken it, or coldly professed it. Yet Paul professeth, that for no cause would he be ashamed thereof. A Confession worthy of such an Apostle.

How many ways may we be ashamed of the Gospel of Christ?

Two ways especially. First, if we be ashamed of the Doctrine or duties of the Gospel; or secondly, of the Preachers and professors of it.

What things usually make men ashamed of the Gospel?

Four things. First, the strangeness of the Doctrine, being above natural reason. Secondly, the simplicity and meanness of the Gospel, being without earthly pomp and glory. Thirdly, the troubles and crosses of such as are the Disciples and hearers of the Gospel. Fourthly, the plainness of the Gospel, being void of human wisdom, and excellency of words. From whence we may observe, that great is the corruption of man's heart, which is not ashamed of things shameful; and yet do shame at things, wherein they ought to glory.

What reasons should preserve us from being ashamed of the Gospel?

Five: First, the example of Paul such an Apostle which had abid much shame for the Gospel, and yet saw no cause to be ashamed of it. Secondly, the Nature of the Gospel, being a gladsome and joyful message. Thirdly, the subject of the Gospel, which is Christ: of whom, if we be ashamed before men, he will be ashamed of us before God. Fourthly, because it is the Instrument of God's power, to beget Faith. Fifthly, the effect of the Gospel, which is salvation, the greatest of all benefits; or rather it hath all safety in it, comprehending deliverances of all sorts, both Temperall and Spiritual. For, whereas there be sundry and many kinds of salvations or safeties; as of our goods and persons, by good laws and just Magistrates; against sicknesle and diseases, by Physicians and wholesome medecines, from violence and injuries of enemies; by valiant Captains and Souldiors, from extremity of weather; by builders of houses or Masons, from cold, by Garments: as all these enemies, dangers, effects, and 〈◊〉 , came by sin, and be effects of transgression, so our deliverance and safety from them, is a fruit of Christ his redemption, and of that faith which embraceth it: but here is chiefly meant, that salvation which is spiritual, and is of the soul, from sin and eternal death, whereof there be two parts; the first part, is deliverance from guilt and punishment of sin, by remission; the second, is blessedness and eternal life in the possession of God's favor and love, whereof there be three degrees. First, in this life, at the time of regeneration, when sin being pardoned through Faith, and the soul renewed by the HolyGhost, it beginneth to live that life which is eternal. The second at death, when the Soul severed from the body, is received into Abraham's bosom, to rest in heaven, with the Spuits of just men. The third, at the day of Resurrection, when the whole man shall be glorified with Christ everlastingly. This is that Salvation, whereunto the Gospel bringeth the embracers of it. Moreover, whereas it is preached to some unto destruction, it happeneth by the infidelity of men. For the Gospel of it own Nature, and by the counsel of God, is appointed to be cause of Salvation. Wherein it diftereth from the Law, whose effect is to reveal wrath for sin, not to justify and save sinners, propounding life indeed, but it is unto the perfect keepers: whereas the Gospel offereth and performeth Salvation to the believer, even to every believer, without difference of Nation{is} and so the promises of the Gospel are universal, both in respect of all believers which receive it; and also, because no Age, Sex Nation, Estate or condition, is excluded from perticipation of Christ, & life eternal, so they believe. Lastly in the tenth Chapter of this Epistle, verse, 13, 14, 15. Paul frameth the Ladder (as I may so speak) by which, the Gospel causeth men to ascend, and climb unto the mark of eternal Salvation in Heaven; whereof, the first step is sending of Teachers to preach the Gospel. The second, is preaching. The third, is hearing of the Gospel preached. The fourth, Faith by hearing. The fifth, Confession and Invocation of God. The sixth and last, is Salvation it self.

What reasons may move men to believe?

First, the commandment of God. Mark. 1, 15. Secondly, the promises, even of eternal life, and of all other good things, be made to Faith. Thirdly, examples of good men in Scripture, who have 〈◊〉 . Fourthly, the danger of unbelief, which is eternal death, besides manifold temporary miseries. Fifthly, the profit of believing. Sixthly, the truth of God the promiser, who cannot lie or deceive. Seventhly, his almighty power; being most able to keep his promises. Lastly, we believe men which are less faithful then God, by many thousand degrees: and if we believe the witness of men, how much more ought we to receive the testimony and record of God? 1. John. 5, 9. By these reasons, we must fight against all motions of unbelief, and enforce our selves to use all good means to preserve and increase Faith.

WHat Coherence and dependence hath this Verse with the next before? How are they knit together?

It containeth a proof, or rendereth a reason of that which he had said touching the Gospel, by the proper effect whereof (to wit; that by Faith we should be Justified;) he now confirmeth the Gospel, to be [ The power of God to Salvation: ] for we are certainly saucd by that whereby we are Justified. This Text then, doth well and fitly serve to a double purpose and end. First, it is brought in, as a reason of the definition of the Gospel, set down in verse 16. For, if by the Doctrine of the Gospel be plainly and effectually shown and taught, the only right way of attaining righteousness before God, (which neither Law, nor Philosophy, nor any other learning can teach) then is the Gospel the mighty Instrument used of God, to save believers. Secondly, it briefly putteth forth the whole state and proposition of the disputation, following to the end of the 11. Chapter, to wit; That by Faith alone (without Woorkes) elect sinners be Justified, before the judgment of God. Which is proved by a testimony of Habakkuk.

What is the sum of this Scripture?

That the Gospel doth open the way howe to come unto perfect righteousness, such as shall make an Elect sinner, stand unblameable at the tribunal of God.

What is the drift?

To prove that salvation is had by the Faith of the Gospel, because perfect Justice and salvation cannot be divided: therefore from whence Justice doth come to us, from thence also eternal life in heaven doth proceed and flow.

What is here meant by righteousness?

The integrity of human Nature, being conformed wholly to the will and Image of God: this integrity is only to be found in Christ inherently, and such as he will impute it unto of favor and mercy. By the righteousness of God in this place, we may neither understand his essential righteousness, whereby he is just and righteous in himself; loving Innocence, hating Iniquity. Psal. 11, 7. & 45, 7. nor yet his Distributiue Iudiciary righteousness, whereby he rewards the Good, and in severity of Judgment is revenged on the Wicked. Rom. 1 23. 2. Thes. 1. 5. for these are not, or can be communicated to men by Faith: neither yet by Righteousness is meant, that habit of Justice and Charity, infused of God into our minds, whereby we are made apt to do good-works. For this is manifested by the Law, and stands in working, not in believing. Rom. 3, 20, 21. But whither we understand the perfect Justice of Christ in his Nature, actions, and sufferings, satisfying fully God's wrath for sin, with the communicating & application thereof, to elect sinners by Faith; or the Mercy, grace, and clemency of God, declaring it self in freely pardoning sinners, justifying them also, renewing their hearts withal, that they may love the Law, & abhor vice. Lastly, giving them pure and sincere actions and manners, which be the necessary fruits & companions of forgiveness of sins and imputed Justice, it skilleth not much. For, in many places, the word [ Righteousness, ] signifieth the goodness and mercy of God, remitting sins, and delivering from the punishment thereof, for the merit of Christ, as Psal. 31, 2. and 35, 4. & 1. Sam. 12, 7. and often elsewhere; and may so be taken here. Howbeit, the best Interpretation, is to expound it of the full obedience of Christ to death, imputed to faithful persons for remission of sins, and perfect Justice before God: which is therefore called [ The Righteousness of God ] because it is his mere guifte, and cometh not by works, or any human strengths. Rom. 9, 30. Secondly, it alone satisfieth the most rigorous exact Justice of God; and makes sinners just, not before men, but in the sight of God.

Why is this Righteousness called [Righteousness of God] show this more distinctly?

First, because it is his gift. Secondly, because he giveth it to show himself righteous and true of his word. Thirdly, it is that righteousness alone, which he in his most strict and exact 〈◊〉 approveth, and will Crown. Lastly, because his righteousness is opposite unto the righteousness of Works. Rom. 10, 3.

How, or in what manner & respect is this Reuealed by the Gospel?

First, it is there contained, taught, and read of. Secondly, it is unknown to the Gontiles. Thirdly, the prophesies of the Prophets, do but obscurely shadow it, and not plainly teach it as the gospel doth. Fourthly, the gospel (as an Instrument) both openeth it, and giveth it to us which believe. From whence we may learn, that the gospel ought to be most precious unto us, seeing we have such a treasure by it; and therefore, all they are most wretched, who either neglect, or despise the gospel.

How may 〈◊〉 declare our precious reckoning, which we do make of the Gospel?

First, by our continual and hearty thankfulness to God for it. Secondly, by our study to know it soundly and distinctly. Thirdly and chiefly, by our belief & practice of it. Fourthly, by our daily and earnest prayer to God, for increase in the knowledge and obedience of the gospel.

What other things 〈◊〉 we here in this Text?

That naturally we are ignorant of the gospel, because we cannot know it, without revelation from heaven. We are not borne believers.

Tell us now, what Faith is that which is the Justifying Faith, and whereunto the Righteousness revealed in the Gospel, is imputed and applied?

Not that Historical Faith, which is but a bare knowledge: nor the Miraculous Faith, by which, wonders are done: nor the Temporary Faith of Hypocrites, which vanisheth in time of affliction, Math. 13. but that Faith which hath application of the things believed, joined with the true knowledge and assurance of understanding, whence cometh confidence and boldness.

How many things are comprehended in this Faith?

Five things: First, apprehension in laying hold on Christ. Secondly, approbation in esteeming Christ above all, or more then all. Thirdly, expetition, in desiring him before all. Fourthly, Oblectation, delighting in him more then all. Lastly, Expectation, looking for the full enjoining of his presence and glory.

What meaneth he to say [From Faith to Faith?]

Not from one Faith to another, but from one degree of Faith to another: from weaker faith to stronger, from a lesser Faith to a greater. Whereas this phrase [ From Faith to Faith ] by diverse Interpreters is diversely expounded: as from an unformed Faith, to a formed, which is Popish: from the Faith of the Preacher, to the Faith of the hearer: (Thus Augustine, but amiss) for a man's own faith justifieth: therefore, from faith of Parents, to faith of posterity, is amiss: also, from the faith of the Old Testament, to the faith of the new (as Chrysostom thought) not well, nor fitly: from the Faith of one Article, to the Faith of another (as Anselm writeth:) from the faith of things present, to the faith of things to come, as the resurrection, &c: From the faith of God promising, to the faith of man believing, as Ambrose & Martyr think; yet the fittest and best exposition is of the measure of one and the same faith: from faith beginning, to Faith increasing toward perfection; Faith, so much the more it groweth, so much the more it maketh men sure of their Justification: there be the like phrases to this, else-where, in holy Scripture, as Psal. 84, 8. from strength to strength, & 2. Cor. 3, 16. from glory to glory, first, from one degree of strength and glory to another; so here, from an infirm Faith, to a firm Faith. Therefore the meaning of this form of speech, is, as if it should be said, that this righteousness of God is gotten not by the works of the Law, but by the Faith of the Gospel alone; for degrees of Faith alter not the kind of Faith; a weak and a strong Faith be but one Faith, which without deed doth justify; according to that which is afterward written for explication of this Text, in Chap. 3. verse. 22.

What do ye call the weak Faith?

An earnest and constant desire to know Christ, and to make application of his mercies to our selves.

What is the highest degree of Faith?

To be fully persuaded of a man's own Adoption, and of his own Salvation, as Abraham and Paul. Rom. 4, 21, & 8, 38, 39.

Who are hereby admonished?

Such as presume of full Faith, when they have none at all. Secondly, such as think they have none, because they have so little, and mingled with many imperfections. Presumption and distrust, are the extremes of a true Faith.

What be the fruits whereby a weak Faith may be known?

These: First, daily exercise of private prayer. Secondly, true love of the word, and of God's Children because they be so. Thirdly, true sorrow for sin, and earnest endeavor to mortify our lusts. 〈◊〉 , diligence in the duties of our particular calling. Lastly, patience in adversity. Also, the fruits of a strong Faith be these. First, to cleave to God, in great dangers; as Stephen and Paul did. Secondly, to suffer joyfully the 〈◊〉 of goods and life for Christ and his word, as Antipas and Hebrews did. Heb. 10, 34. 〈◊〉 . 2, 13. Thirdly, to believe the promises when all means fight against us, as David and Abraham did. Rom. 4, 3, 4, 5. Fourthly, great contempt of the world. Fifthly, great 〈◊〉 and confidence in prayer. Rom. 8, 15. Sixthly, burning love of the Brethren. ^1. John. 3, 14. Seventhly, bountiful; relieving the poor members of Christ Jesus, even to the empairing of our own substance. 2. Cor. 8, 3. for Christ his sake, if need and cause so require.

WHat is the drift of these words?

To prove by authority of Scripture, that whosoever believeth the Gospel, shall be accounted righteous, and so be saved. This sentence of Habakkuk, is also an illustration, as if Paul should say; This Doctrine, by Faith to be justified, agreeth with the Prophets, and is neither new or absurd.

What may we note in this Text.

Two things: First, the manner how this authority is brought in [ As it is written. ] Secondly, the authority it self [ The just shall live by Faith. ]

What was observed in the manner of alleging this authority?

These few things: First, that Saint Paul citeth not so much the verse, as the Book of Scripture wherein it is written. Secondly, that he contenteth himself, to prove Doctrine by authority of Scripture. Thirdly, that he citeth but one Testimony. Fourthly, that the Doctrine of free pardon and imputed righteousness, is hard to be persuaded unto men, yet hath witness from the Prophets. It hath ever seemed to human reason very repugnant, and a thing unlikely to be true; that a wicked liver, a perjured person, a common liar, a railer, an oppressor, an unchaste liver, a blood-sucker, or such like; only by believing the Gospel, should suddenly become just, and be accounted righteous and unblameable. Against which Doctrine, the Papists to this day like Dogs do bark, railing at it, and the Preachers of it, saying; that it overthrows all Laws and Discipline, and takes away out of men's society, all use of punnishments and rewards, laying open a gap to all wickedness, (if it should be preached,) that without righteous works, without any habit or actions of justice, only by Faith in Christ, sinners may be justified with God. Therefore, out of good discretion, to stop the mouths of calumnious slanderers, and to put human reason to silence, Paul citeth this place of the Prophet, least he be thought to have brought in a Doctrine full of novelty and absurdity; it being received long before in the Jewish Church, by authority of prophetical Oracle, which is three times alleged in the New Testament. First, Here. Secondly, Gal. 3, 11. Thirdly, Heb. 10, 〈◊〉 . to illustrate this Doctrine of justice and life eternal, to be had by faith alone; and howsoever the Prophet who first used these words, might aim (in part) at the refreshing and comforting of the godly in those troublous times, under Nebuchadnezzar, when their captivity was sharp, and their deliverance long deferred; yet because temporal deliverance were Tipes of eternal, and depended upon Christ, it is not to be doubted, but Paul hath rightly applied it to the spiritual deliverance, by the Messiah to come, through Faith. Whereby the elect (both under Law and Gospel) were safe, and made partakers as well of Justification and remission of sins presently, as of life eternal in the Heavens. Which concord, in this great truth of righteousness by Faith, between the Prophets and Apostles, it is implied not obscurely, by this Particle [ As ] and whereas Paul ascribeth unto holy Scripture, the authority to prove the question in hand; whether Faith or works do justify before God; we may note further in what estimation we ought to have the written word; namely, to account it the perfect rule of all divine truth: according to which, we ought to examine and judge of all controversies in matter of Faith and Religion; for it is the wont of this blessed Apostle when he will confirm any Christian Doctrine, or determine any doubt or question, which may arise about it, still to run unto Scriptures for probation; which shows the Scriptures alone to be a sufficient directory, and a competent Judge of all controversies in Religion.

What did we observe in the authority it self?

The reading and the Interpretation. The reading standeth thus, [ The just by Faith shall live ] this is the better reading; or thus, [ The just shall live by Faith ] this is the worse, as though we were first just, and afterward should live by Faith. Also, the word [ His ] is in the Prophet, [ The just shall live by his own Faith; ] but it is left out by Paul because it is sufficient (without the pronowne) to prove his purpose, that [ The just by Faith shall live. ]

What is the Interpretation of these words as they were first used of the Prophet Habakkuk?

To show the duty of just men in dangerous times; namely, by Faith to wait and rest upon God, if they would live and be preserved; when other which had confidence in themselves were destroyed.

What is the meaning as Paul sciteth it?

To teach thus much: that such as embrace righteousness by Faith, shall be saved from Sin, Hell, and Satan, and live eternally in Heaven; as well as be delivered here in earth, from temporal dangers.

What Doctrines were gathered here?

These three chiefly: First, that none shall live but the just. Secondly, none just but by Faith. Thirdly, everyone is justified by his own Faith.

Why shall none live save the just?

Because God hath not promised life but to such as are just: as it is written [ Do this and live. ] Secondly, he threateneth death to sin, and to all unrighteousness; therefore, all unjust persons are certain to perish; which showeth the necessity of seeking and getting perfect justice by believing the gospel.

Why is none Just save by Faith?

Because all men (even the best) do lack righteousness of their own; therefore, they must seek it elsewhere in Christ, by Faith. Rom. 10, 3, 4, 5. Phil. 3, 7, 8, 9.

How is it declared, that none is Justified but by his own Faith?

As none seeth but with his own eye, or taketh hold of a thing but with his own hand, or eateth but with his own mouth, or walketh but with his own feet; so none seeth Christ to be his Savior, or taketh hold of his merits, or feedeth on him, or walketh and cometh to him, any otherwise then by his own Faith, which is the eye, hand, and mouth of the soul.

What other things learned we from this Text?

That we have many notable benefits by Faith, to wit; Salvation, Righteousness, and Life, who of all other be most principal. Secondly, that to live by faith, it is to exercise Patience, Hope, Wisdom, Love, Obedience out of a lively Faith; by which, a Christian is made able to move himself to all good duties: unto which, by power of Nature, we can by no means attain.

Is there any further thing to be observed in this Text for our instruction?

Yea, it commendeth unto us the difference between the Law and the Gospel, how the righteousness of the one is distinguished from the other: For the righteousness of the Law requireth works, and the fulfilling of the Commandments. Levite. 18, 5. Galath. 3, 12. But the Gospel saith [ The Just by Faith shall live. ] The righteousness of the Law, is a perfect obedience; the righteousness of the Gospel; is an imputation thereof to the Elect Sinner, at what time he believeth. Rom. 4, 24. The Righteousness of the gospel God giveth to us, but the righteousness of the Law, men do give it to God. There is good use of this difference, and is to be held constantly, because it freeth the troubled Conscience from snares and perplexities, when he shall perceive, that though he lack good Works, and be full of wicked manners, yet unto the forgiveness of sins, and absolution before God, it is enough only to believe in Christ, according to the gospel. Secondly, it takes from man, all cause of rejoicing and glorying in himself, that he may glory only in this; That he knows God to be merciful, to pardon his sin, and accept him for righteous, when by his sinful Works, and transgressions of the Law, he deserved death. Ier. 9, 23.

WHat is the drift of this Text, & how doth it depend upon, and sort with the former Verse?

The drift and purpose, is to confirm the main and grand proposition, that sinners are Justified and saved by the Faith of the gospel. The argument is from the contrary; Sinners are not Justified by their Works, therefore by Faith. For, in the cause of Justification, faith and works have the condition of contraries. Rom 11 6. Now, touching things which be immediately contrary the maxim and rule is; that when the one is denied, the other is affirmed; and what is taken from the one, is given to the other; it doth then necessarily follow, that righteousness must be had by Faith, seeing it cannot be had by works. Aud why not by works? Was it not the common and generally received opinion, both amongst Philosophers, and the Jews themselves; that Works were the cause of righteousness? To this secret Objection, the Apostle answereth, by a reason taken from the contrary effects, as thus; Men cannot be righteous by their Works, because their works: were wicked and unjust, & therefore punished of God which he proveth by a distribution of Gentiles, unto Chap. 2. Verse 17. and thenceforward of the Jews, till Chap. 3. verse 22.

How many things are noted in this Text?

Three: First, that the Gentiles had knowledge of God and good things, naturally engrafted in them, signified by the word [ Truth. ] Secondly, that they violated the Law of nature in respect of duties to God and Men, by ungodliness and unrighteousness. Thirdly, that they were punished of God mightily, [ Wrath from Heaven. ]

Begin with that part ye named last, because it is first mentioned in the Text. What is meant by [Wrath] is there any such passion of anger and wrath in God?

In holy Scriptures [ Wrath & Anger ] be otherwise attributed unto men, then unto God. For, it is in men properly, as it is a perturbation of the mind inflaming or stirring up to Reuenge. Wrath, in his proper acception, is an appetite or desire of revenge, for some contempt or hurt, done or supposed to be done to our selves or others, whom we affect. When men see themselves neglected or wronged, straight way they are moved to take vengeance on the party: thus it is in Men; the truth whereof, appeareth in Came, Esau, Ahab, &c. whereas in God, wrath is (no affection) but a just act of God, punishing wickedness, or the punishments themselves of war, famine, pestilence, sickness, &c. inslicted for iniquity; so it is used in this Text. For it is here set against righteousness of God, spoken of verse 17, which (as we have said) signifieth both his merciful goodness, freely bestowing Justice and life eternal upon believers: and also, Justice or life, given and bestowed graciously. Therefore, by wrath, we must understand both his indignation, revenging impiety; and the Reuenge or pains themselves, according to the Hebrew phrase. Now, this wrath is said to be [ Reuealed ] that is; to be declared by examples, and by experience testified. For howsoever sundry ways God's wrath be Reuealed against sin (as by the light of nature) every man's Conscience, naturally accusing and tormenting him for evil doing. Rom. 2. Secondly, by the Gospel, whose voice is not only Consolatory, speaking pardon and life unto believing offenders, but Comminatorie, threatening death eternal to impenitent persons and unbelievers, as Mat. 3, 10. Luke 13, 3. John. 3, 18, 36. Thirdly, by the Law, whose office is to reveal wrath, and the curse against every transgression. Deut. 27. v. last. Rom. 4, 15. yet our present text, would be taken of that daily experience, which witnesseth, that God is wrathfullie displeased with the world for sin: and even at that time when the Apostle wrote, there were grievous miseries of sword, plague, and famine abroad in the world. Also, it is plain by the verses following, that Paul speaks of such judgments as God had executed upon all men, for contempt of his Majesty, especially of spiritual punishments in hardening men's hearts, and giving them up to vile lusts, and a Reprobate mind, Verse 24, 28.

What Learn we from hence?

Seeing sin provoketh Divine wrath, it is necessary to take heed of it. Secondly, that this wrath appeareth most in spiritual Judgments, because they not only are tokens of wrath, but deserve more wrath; they are punnishments for sins past, and increase of more sin.

What, think ye, that the Children of God, have their parts in Spiritual Judgments?

Yea: as appeareth in the example of Adam, David, Solomon, and of many in our days, which have fallen into some fits of despair also, have had the sin punnished by Sin, as Paul affirmeth here of the Idolatrous Gentiles.

In what sense may it be said, that this wrath of God was revealed [From Heaven?]

Howsoever men very learned, and not a few have drawn the sense of these words unto the Heavens themselves, which be instruments of wrath against such as contemn their maker, as Ambrose: some to the evil spirits which are above in the air, to vex (by God's appointment) wicked livers, as Origen: some to the second coming of Christ from Heaven to judge the world, as Theophylact: others refer this to the universality and large extent of his judgments, which were and shall be upon all men under Heaven that do wickedly; and on others to the evident declaration of his judgment from Heaven, as from an high and eminent place, that they might be most apparent & vngainsayable, as Martyr, Beza, Faius do think: yet the best and fittest sense is (by a 〈◊〉 ) to expound Heaven for God, as Luke 20, 5, & 15, 18. and to oppose it unto the fancy and opinion of Atheists, Epicures, and other profane men, which ascribe the punishments that happen unto men, unto chance and misfortune, or to the malice of men, or unto the malignity of the stars and Elements, or other inferior causes, passing by the justice of God, and denying his providence in the government of the world; against which, Paul affirmeth here that the evils which be, are scourges sent from God, who though he may use ordinary and natural means for the plaguing of men, yet himself is author & ruler; as it is everywhere in Scripture testified of him, that no evil cometh but frō him, as in Amos; that he createth darkness, in Isaiah; that he sendeth the sword, &c. in Levite. that he rained Fire and Brimstone from Heaven, on Sodom, in Gene, that he drowned Pharaoh, in Exod. Finally, it is God which delivereth up to uncleanness and a Reprobate mind, in this Chapter, verse, 24, 28. The Doctrine hence is this, that punnishments come from God as effects of his Justice against sin. The duties whereunto it should provoke men be; First, to beware of murmuring, in time of calamity; for this is to fight Giant-like against God. Secondly, to be patient, and contented, because it is God's doing for just ends: this is to submit unto God. Thirdly, to sue and seek, first and principally unto God for removing calamities, as Israelites in Judges, Nininuites in Jonah did.

What may we learn from this, that wrath is said to be revealed against all ungodliness and unrighteousness of men?

Two things: First, by the order of words we learn, that the breach of the first Table, is more grievous then the breach of the second Table. Secondly, seeing it is against all, therefore there is no sin how little soever, that can escape punishment. Thirdly, by using the abstract rather then the contrete, we learn; that God's anger is not against men themselves, but against their wicked deeds principally.

Whereof did this admonish us?

To make conscience of small sins. Secondly, it reproveth such as think themselves safe, because they have no great sins; whereas vengeance is due to every disobedience.

What is here meant by Truth?

The remainder of light, which since the fall of Adam is in every man's Conscience, to show him what God is; most good, bounteous, just, and mighty: how he is to be worshipped, by loving and fearing him above all; and what is right, and what is wrong; what good, and what evil; for these things even natural light doth teach every man.

What is the nature of this truth?

It delighteth and desireth to express it self, that is; it would come forth and appear in our works, it abhorreth to be smothered and imprisoned by wicked affections.

Who do with-hold the truth in unrighteousness?

Such as by force suppress or keep it back, as if they would imprison it, least it come abroad, when it is not only not followed and obeyed, but resisted: and the quite contrary to the direction of truth is done, then it is as it were fettered in the Giues and Manacles of our lusts which keep it back.

Taketh the truth any hurt thereby?

None at all, but the hurt is to our selves, even great vexation and unquietness of mind. Secondly, a greater inclination and proneness to all manner of evil; this may be declared and illustrated by the similitude of prisoners, kept in prison against their will: also, by the example of such Gentiles, Jews, and Christians, as knowing what they ought to do, yet did against their knowledge. Rom. 1, 32. Rom. 2, 17, 21. Phil. 3, 18.

What counsel was given here?

That all men endeavor to take part with the known truth against their affections; and endeavor to do according to that truth which they know. For first, if men will not have truth to guide them, they shall have their corrupt filthy lusts to be their guides. Secondly, if men keep truth in Prison by their disobedience; themselves at last shall be cast into the prison of darkness, whence they shall never come out, where the fire never goeth out, and the worm never dieth.

WHat coherence and agreement hath this Text with the former, and how doth Paul proceeds?

This verse with the rest that follow to the end of the first Chapter, do by a very plain and distinct order, more fully explicate and declare the matters briefly and concisely set down in the 18, verse; as first, what that truth is which the Heathens did unjustly detain, viz: the principles of Nature imprinted within them, both of God and of moral duties; and how they came by this natural light, in this verse and next. Secondly, how by unjust detaining that truth, they proved impious to God by unthankfulness and Idolatry, and injurious towards themselves and their Neighbors, from verse 20, till 32. in which verse, lastly is taught what that wrath and punishment is, which is from God in Heaven, revealed and sent upon such wickedness of men. Now the first word or Particle of this present Text [ Because ] or, [ For ] bewrayeth this verse, to depend upon the former, as a reason thereof taken from the effect. He had said, the Gentiles violently oppressed truth, and as a Jailor his Prisoner, so they kept in the same, which yet desired to burst out into actions as the Sun out of the Clouds: this he proveth thus, because such as had a certain light and knowledge to lead them to God in some sort to know him, and to discern between good and evil in common life, could not commit such impieties toward God, such uncleannesses against themselves, and such Injustice to their Neighbors, but that they must be judged guilty of unrighteous detention and suppression of the truth. If happily any would allege for the Heathens in their defense, that they wholly wanted the knowledge of the truth, and so are untruly charged for with-holding it; for answer to this secret objection he affirmeth; that the Gentiles had the knowledge of God, both by light of Nature, verse. 19. and by the view of God's works v. 20.

What is the drift of this Text?

To show what truth that is which the Gentiles detained in unrighteousness: it was a certain knowledge of God, which they learned by natural instinct, and by the works of Creation, and that they are justly charged for with holding the same knowledge.

How many things may be considered in this Text?

Five things, First, that the Heathen had the knowledge of God: that &c. Secondly, that they had it from God, for God shown it them. Thirdly, what things they knew touching God his eternal divine power. Fourthly, out of what books they learned it, not Scriptures but Creatures, from his works not from his word. Lastly, what was the event of their knowledge.

Did the Gentiles know all that was to be known of God?

No, but knew so much as they were capable to know, according to such means as they had, yet the Philosophers and wise men knew much of God, which they did not reveal to the common people. There are some things to be known of God, which are incomprehensible simply, and cannot be known of God's regenerated Children, much less of Philosophers; as his perfect divine essence, & most glorious majesty, which dwells in a light that none hath access or aproach unto. 1, Tim. 6, 16. Also the reasons of his will and counsel touching the government of the world, and especially of mankind, for they ought not to be searched, nor can be traced and found. Rom. 11. 33. And other things there be, which though they be comprehensible, yet are not known without revelation of the word and spirit (which Heathens lacked) as the Doctrine of the Trinity, of Christ his Incarnation, free Justification by Faith, Remission of Sins by a crucified Christ, Resurrection, &c. By that therefore which may be known, is meant that which by ir-bred principles of truth, remaining in man after the fall, as some sparkles and fire-brands after a great fire; and by strength of natural reason, as also by sight of the creature, the Gentiles could attain unto, viz. that there was a God, & he insensible and spiritual, and for properties most mighty, most just, most wise and good, which things they saw God the first cause could not be without, seeing men, which were his effect and work, had such qualities in them. Whereas this knowledge is said here to be manifest (in them) it is expounded by Chap. 2, verse. 15. written in their hearts, neither in the Creatures, nor in the Philosophers, nor among them, nor to them, but in themselves, even within their hearts: by which it is plain, that he now speaks not of the Jews, which had their knowledge of God from the word, but of the Gentiles and of those inward notions and principles which be natural; whereof some be contemplative, showing them of God that he is, and what one he is: and some practicke, teaching them the difference between that is godly and wicked, just & wrong, honest and dishonest, morally good and evil. Hence outwardly did arise the seeds of Arts, Sciences and Disciplines, and within a conscience, judging of a man's own deeds, whether good or ill; and admonishing of the divine judgment, approving and rewarding what is well done, abhorring and revenging evil actions; as Chap. 2. 15. This justifieth that saying of Augustine, that by Adams fall all supernatural things (such as enabled to please God, and concerned eternal life) are quite lost; whereas man's natural gifts are but only wounded and impairied, not wholly extinct, so much abiding as is sufficient to free him from excuse, not to bring him to eternal life; that must be done by the Grace which Christ hath brought in the Revelation of the Gospel as before, Verse 15. 16. 17.

Who gave them this knowledge?

God himself, who is the Author of true knowledge, as it is written, God shown it them: this witnesseth to us, that beside natural light of mind, God did concur withal, continually helping nature, and the weakness of natural discourse, giving strength to natural faculties and powers (much maimed by original corruption;) that they might do their office the better, in collecting and concluding effects by consideration of causes. Hence it came, that amongst the Heathens there were such worthy men, as Plato, Aristotle, Socrates, Seneca, Pliny, Plautus, Plotinus, & Paracelsus, besides other moe which have diued so deep into the secrets of nature, and have written so many true things very learnedly, both of Celestial creatures, and humainc duties; even because God was present by efficacy to stir up those instructions and principles which himself had first engraven in Mans nature. If any be desirous to know what the means are, by which God shown and manifested in them what might be known of him; it was neither inquisition and search of the written word, nor illumination of the spirit, nor human instruction, nor Angelical Revelation, nor miraculous operations, or divine visions, for these were the privileges of his Church & people; but the means were mere natural, as principles engrafted, discourse of reason assisted with a divine concurrence, & observation of the Creatures, by which (being visible) well marked and duly considered, their minds were erected (as by a ladder) to think upon the nature and properties of God, which were insensible and invisible. For God being an essence separated from matter, and not subject to senses, must be perceived of men by some outward signs of words (as to the Jews,) of Creatures as to the Gentiles; who by the beholding and experience of things created, have their knowledge of the Creator more and more polished and increased. The Doctrine and lesson which from all this we are to learn, it is, that whatsoever knowledge of God or duties the Gentiles got, they were beholding to God for it: who though he used certain Organs and Instruments both within man and without him, to engender this knowledge, yet this honor still remains to God, that he be the Author and giver of it, and hence is entitled a God of Knowledge, which serveth to reprove such of wicked unthankfulness, las forgetting God, do ascribe their great knowledge in divine, natural and human things unto their own industry, or to the second causes which were used for this is to rob God of his glory. Withall it must admonish us, that fithence God delights in means and works by them, (albeit he is not tied to them) that therefore howsoever it is our sin to set them in God's room, by trusting in them, or referring all praise to them: yet it is our duty not to neglect them when we have them at hand, least we be found to tempt God.

Now I pray you pass forward unto the 20. verse, which seemeth (as I conceive it) to be joined to the 19. by a Preoccuption; For it might be objected, that God being invisible, is insensible also, and therefore could not be known, because nothing cometh to the understanding but by the senses; to which the Apostle replieth, first by concession, that indeed God is not to be seen and perceived by sense: and then by a secret correction, that (notwithstanding) beside that inward manifestation of himself by natural instinct, or imprinted light, he hath outwardly by the things created, revealed himself, and what may be known of him.

You say aright, for now he carrieth us forward to another new external kind and way of knowing God, touching whom, tell me what things did the Gentiles know by this exterior way.

His eternal Power and God-head, that is, his Eternity, Power, Deity, under which be meant his properties, which they learned of the great Book of the Creatures, out of which they might learn many things. First, that they had a maker. Secondly, that this maker being before the things made, is Eternal, without beginning or ending, also of a spiritual Essence. Thirdly, that he must needs be Almighty, which made all things out of nothing, and sustained such a mass of Creatures. Fourthly, the order, variety and distinction of his Creatures declare his marvelous wisdom. Lastly, this showeth his great goodness, that he made them all for our good & benefit. And finally, that he was a most excellent work-man, a rewarder of good and evil.

Whether ought this knowledge to lead the Gentiles and whereunto should it have moved them?

To praise God, and to love him, to depend upon him, and to seek to please him, as also to serve him with willingness.

What event had this knowledge in the Gentiles?

It made them excuselesse (that is) it took from them excuse of ignorance, which they could not plead for themselves. That this must be the exposition of these words (so as they are without excuse) appeareth not only by the testimony of sundry learned men; as of Peter Martyr, avouching that God revealed himself to Heathens, not to this end, on God's part to take away excuse but the same happened thorough their own default, that they had no other use of their knowledge: So faith Pareus this came eorum culpa,; so Gwalther, Gentium vitie by their own fault; so Chrysostom, by a consequent and event upon abuse of their knowledge, not as a proper directly intended end: but also by strength of reason for the end properly, principally and by it self, why God by those two Books of Nature and Creatures did manifest himself so far as he did to men, was his own Glory and man's Happines subordinate thereunto; that men acknowledging and glorifying him whom they knew might be blessed, as Ver, 21. doth not obscurely insinuate. In that it sell out otherwise, this was accidentally through Sin, blotting out and defacing God's Image, the remainders whereof (being withalperuerted) are weaker then to lead men to their ends, strong to remove excuse of ignorance.

But they might allege want of strength to do that they knew.

They could not do so, because they thought virtue was in their own power. Secondly, they had power given them in their creation, which they lost by their own fault. Thirdly, they did not so much to the glorifying of god, as they were able to do even in their corrupt estate, for the which God might justly condemn them.

What may this teach us?

First, that God loves to clear his Justice, from murmuring and complaints. Secondly, that if Christians do not use their knowledge well, they are much more without all excuse and defense, because they have a better and a greater knowledge; for unto the law of nature they have joined the Law of Moses, and the Doctrine of the Gospel: where GOD giveth much, there he requireth much, and asketh much of them, to whom he committeth much.

ERe we deal with the drift and interpretation of this Text, speak something of the connection, with that which goeth before, and of the Apostles method.

The Apostle rendereth a reason why the Gentiles were without excuse; as if he should say, they have no place of defense for ignorance, because they had a knowledge of God, yet they honored him not as was comely, but offered unto him rather a doubble injury. For, first they denied unto him his due worship, which consisteth in glorifying, God and giving him thanks, in both which they failed. Secondly, they violated and hurt his Majesty, by putting upon him false worships, and by their wicked manners, whereof a Bead-roll and Catalogue is afterward rehearsed.

What is the drift of this Text, which we have now in hand?

To accuse and convict the Gentiles of unthankfulness and contempt of God's worship, that is; of ungodliness, which did appear in this: that they did not glorify God, according to that knowledge they had of him; nor were thankful unto him, according to that goodness which he had bestowed on them.

Seeing we find of wicked men recorded in Scripture, that they know not God, Ps. 95, 10. & in this Chap: v. 28. How isit to be taken, that here Paul saith [They knew God?]

There is a contemplative, bare, and cold knowledge, which not changing the mind, nor appearing in actions, maketh men never the better; and this knowledge the ungodly have. But Scripture denieth unto them that effectual knowledge, which moveth & stirreth the heart to Godward, to put confidence in him, & to be governed by his will, delighting to express it self in good works. This only deserveth the name of knowledge; and not that other, which is idle & dead, separate from study and care, to give unto God his glory, by submitting to his pleasure.

What think you to be meant by the glorifying of God, and by Thanksgiving, is there any difference between these two: be they not all one, and what may they import, if they be diverse?

Some take them to be one: and the former to be opened by the latter. But the distinctive particle [ Neither ] showeth them to be distinct things, one from the other. By [ Glorifying ] is understood an inward reverent opinion of God, to think honourably of his Nature, properties, Mercy, Wisdom, Justice, &c. of his works and benefits; also, to render unto him, the worship due to him. Thansgiuing comprehends a due acknowledgement of his benefits, with a grateful mention of them: also, with desire that others should take notice of them, to magnify and praise his name with us. Now, the Gentiles are here to be blamed, that they did neither the one nor the other. God being the end and mark whereunto all things tend, & the beginning or fountain, from whom all good things flow; (whereof the Heathens were not ignorant) yet by their knowledge, they were provoked and brought neither to glorisy him, nor to praise and thank him.

What instruction may we take from hence to our Edification?

See the answer in the other Book in the last line of the Page.

What may be our instruction from hence?

That the knowledge which we have of God & his properties, should lead us to glorify him, whereof the reasons be, because else it were in vain and frustrate, and we were better to be without it, then not to have the right use of it.

By what comparison may this instruction be declared and 〈◊〉 forth?

As our knowledge we have of men, doth serve us to some use, to help us to content and please them; so the knowledge we have of God, should lead us, and further us to the honoring of him. For, the knowledge we have of his wisdom, should work in us obedience and patience, & reverence. His goodness being known to us, should engender in us Prayer, Love, Confidence, and Thankfulness. Also, his power and truth, should provoke us to trust in him, and to depend upon him. Also, upon the knowledge of his Justice, we should be moved to fear him. His holiness should drive us from sin, to live in purity and uprightness, as we may resemble God, and be like him.

Are not these things better known to Christians, then to the poor Heathens?

They are so: for the wisdom, power, and goodness of God, more appeareth in the work of Redemption, then in the Creation: & the Scripture doth more clearly reveal God, and our duty, then the book of the Creatures could do.

What followeth of this?

That we are so much the more bound to glorify God; and the more to be blamed and punished if we do not. For God ought to be worshipped of us more carefully, the more excellent knowledge we have of him.

What is the other fault that the Heathen are charged here withal?

The sin of unthankfulness, which is odious to God and man. This their unthankfulness did appear in that they did attribute unto Fortune and Destiny, unto Stars, to their own wisdom, forgetting that God did guide and rule all things by his most wise and just providence.

How many ways may men show themselves unthankful?

Very many ways: First, by utter forgetfulness of God, the fountain of all good. Secondly, if men do remember him, yet fail to mention and praise God's goodness. Thirdly, if they mention it of self-love, that it might be thought that they are great with God. Fourthly, if in words men do praise him, and in works dishonor him. Lastly, if they part his honor between him and his creatures, as these Gentiles did.

Wherein consists true Thankfulness?

In these three things. First, in joy of heart, rejoicing at the feeling of God's goodness. Secondly, in profession of his holy name before men, provoking them to extol him. Thirdly, in an earnest desire & care to please God, by doing his will.

What Reasons are there to move us unto Thankfulness?

First, it is commanded of God. Psal. 50. Secondly, it is a part of his service. 1 Tim. 2. 2. Thirdly, it tendeth to his honor, to be acknowledged disposer of the world Fourthly, it is due to him, and without wrong cannot be kept from him. Fifthly, it joineth men with Angels, whose work in heaven, is to praise and thank God. Sixthly, it is a duty that continueth in heaven in the next life after this. Lastly, it is the recompense that God looketh for at our hands for all his mercies, as it were our rent, charge, or homage, Psal. 116, 12.

What may be the meaning of the latter words of this Verse [That they became vain in their Imaginations, 〈◊〉 had their foolish heart darkened?]

The Greek word, Englished [ Imaginations ] signifieth more then thoughts; even Reasonings, disputations, discourses done with weighing & poising things: whereunto the Heathen Philosophers, attributing much, thorough the pride and conceit of their own witty and subtle inventions and disceptations, they fell into strange opinions and inventions concerning God: Some utterly denying a God; others, doubting of it; others, coining a plurality of God's, whom some would have to be Corporeall, others incorporcall: the Romans crecting and numbering most lewd and abhominable men (as Romulus, Simon Magus, &c.) into the register & rank of God's: the Egyptians doing worse then they, accepting Beasts; as Oxen, Cats, Rats, Geese, Birds, Crocodiles, yca Onions and Leekes for God's, putting to death, such as killed any of these: withal, they ascribed to God corrupt worship, thinking to appease him, by gorgeous Sacrifices, dcuised by themselves; by dainty banqucts, sumptuous plays, & goodly spectacles; robbing him of his providence, withdrawing from him the government of sublunary and inferior bodies, as being too base for God to meddle with; appointing representations of him, unbeseeming his Majesty and glory: pretending, they must come to God by Images, as to kings by Courtiers. In all which, the Apostle saith, they proved Vain ] both because they were deceived of their opinion, neither obtained the end they aimed at. For, whereas they thought (by such their deep and wise inventions) to have procured God's favor also, to enjoy his blessings, and escape calamities, and to gain unto themselves an opinion of great wisdom, they met with the quite contrary. For, they offended God, purchased many temporal plagues, and spiritual too; and at last, were wrapped in cternall destruction, because (like fools which had their understandings darkened, they preferred their own vanities before truth, shadows before substance, Idolles before the true God; like Children, which set more by a Rattle or a toy, then by Treasure, Gold, and Silver, and such precious things From which we may learn, what issue and success may be looked for, of all human inventions in God's service, and what they will prove at length, who frame their opinions and worship of God, not according to that truth seated in the heart by God, and shining in his works, or after the prescript of his word. All such will not only be frustrate of their expectation, and find that all their glorious wisdom, is but mere blindness, foolishness, & darkness: but will incur the high displeasure of Almighty God, and pull on their own heads, his heame vengeance, as these Idolatrous Gentiles did. An happy thing were it for Papists, and all other superstitious persons, which forsaking the sure directions of God, follow their own perverse reasonings, and thrust upon God Will-worships and good intentions (as they be called) to take warning in time by the harms which came unto the Heathens, for their rash godless presumption in this kind, whereof more shall be said in the subsequent Verses.

HOw is this Text tied and linked in with the last? by what orderly steps doth Paul go forward,

Here is a new Anticipation, or fore-stalling of a privy objection: the objection not expressed, but understood is this. O Paul why do you accuse the Heathenish people of foolishness and darkness of mind; do you not know that they took themselves to be wise, and had a same among men for great wisdom, yea & had the name (their teachers I mean) of Philosophers, that is persons studious, and lovers of wisdom? The Romans had their Cato, and diverse others renowned for great wisdom: and Greece had her seven wisemen. In Egypt were men learned in all wisdom; and do we not read of wise men which came out of the East from amongst Heathens, to inquire where the king of the Jews should be borne? To this objection the Apostle answereth, first granting indeed that in their own opinion, and by profession to the world, they were esteemed for wonderful wise men; yet indeed and very truth they were fools: because by leaving and leaping out of the bounds of that knowledge which God had imprinted in their mind, and manifested in his works; and following their own witty inventions and sharp conceits, they fell from that worship of GOD whereunto their engraven light, and the sight of the Creature called them, unto most gross & abhominable Idolatry; not only making such their God's as were but Creatures, yea the basest Creatures, even creeping things had divine honor given them: but changing (what lay in them) the true Immortal and Spiritual God, and his glorious Majesty into earthly corruptible and contemptible shows and similitudes, which they adored religiously, forsaking the right spiritual worship of the only true God, and so became fools or rather mad in their folly, because they would maintain it by pretext of reason.

Upon what pretences and apparance of reason did the wisest of the Heathens maintain their heathenish Idolatry, in making Creatures God's, and worshipping God by Images, also making pictures and shapes of God: what had they to say? what did they profess to be the ground and motive of such superstition?

Their pretexts and excuses devised out of human wit (wandering from light of nature) were sundry; not much unlike (and some the very same) with these which our Papists straggling from the light of the word, now do use in the very like case for defense of their abhominable Idolles; and which sometime the Israelites did plead for themselves, when they declined from God's love and service, to such their own inventions. As first, that God being a Spirit separate from sense, therefore the people whose understandings were gross, must have God visible by some shape. Again, that they were not so foolish as to think the Images to be God, but only tokens and remembrances, and helps whereby to come to God: that as men come to Emperors by under-officers, so access to God must be by Saints, and inserior God's; which excuses and such like, are answered by Athanasius, Ambrose, and Augustine.

Now let me know of you, in what respect the true God is called incorruptible; seeing men's Souls and Angels be so too, and how his glory can be said to be changed, seeing it is immutable as himself is? For me thinks it doth well follow, that God being incorruptible cannot change; and as himself is, so is his glory exempted from change, why then doth Paul say, they changed it?

The Angels and men's Souls be incorruptible, that is, free from corruption, alteration and change; not originally by themselves, but by the will of God, who himself is such of himself, most necessarily and everlastingly exempt from change and mutation: yea and his glory also absolutely considered, is such as shall abide the same forever, though heaven and earth pass away, it shall not alter: but his glory being relatiuely considered in respect of men as it is to be honored and worshipped of his reasonable Creatures, it may be and is often changed by the lewd impiety of wicked Idolaters, who corrupt his glory two ways; both by making unto them God's, which by nature are not so, giving divine honor and service to things Created: and secondly by representation of God in visible shapes and Images, adoring him in and by such pictures and shows as men fancy of him; and after both these sortes did the Gentiles dishonor God, worshipping for God's such as had not divinity in them, also by framing similitudes of God to which they attributed divine honor by erecting unto them Temples and Altars, also offering sacrifices and prayers unto the figures of men, beasts, and creeping creatures, so foolish they were and without understanding.

What be the instructions of this Text which we are to consider of?

First, such as in appointing God's service do lcanc to their own reason and wit, they prove ridiculous and foolish, because in the ordering of God's worship, God's word only must be the rule; when men leave the word, they leave wisdom and choose folly. Secondly, that all wicked men are fools, because in the ordering of their lives they leave the word and follow their own lusts. Thirdly, that even the godly are so far forth fools, as they depart from the word of God which now to Christians is the square of God's service, as the Law of Nature was unto the Infidels.

What other sins doth the Apostle charge the Gentiles withal?

With the sin of Idolatry, which appeareth in these two things. First, they made similitudes & likenesses of God. Secondly, they worshipped those Images.

But they will say, they worship God, & not the Images?

But the Apostle saith, they worship the Creatures and not the Creator.

They will say they wrong not God, because still they mind to worship him?

That is not so, for they turned his glory into a base similitude, as of creeping things, which is a great dishonor to him. Secondly, they changed the truth into a lie, as if the incorruptible and invisible God were like a mortal and corruptible Creature, which is a lie. Thirdly, they forsake the Creator, as verse 25.

You thinks then that God is not worshipped at all if any other be worshipped with him?

It is true, or if he be worshipped any otherwise then himself hath commanded; for as there is none to be religiously served save God alone, Math. 4. 10. so this God will be worshipped after his own appointment.

Do not they also forsake God which are spiritual Idolaters, setting their harts upon the Creature, as Riches, pleasures, &c?

They do so, for God alone will be feared and loved above all, and trusted in alone, as the first commandment enjoineth us.

What was the punishment of this their Idolatry?

The giving of them up to unclean and unnatural lusts.

What is meant by giving up men?

Not an idle and bare permission, severed from God's will, or a putting of sin into men, but a withdrawing of his grace, or for saking the Creatures and delivering them up (as a just Judge) to be ruled by Satan and their own lusts; this is the greatest and most grievous punishment that can befall a man in this life, because it is the increasing of sin, and hath new provocations of God's anger.

How many kinds be there of giving up?

Two; One in part only, and for a time, into which the children of God may fall, as appeareth in Manasseh, David, Solomon, and Peter: the other, wholly and forever, which the Reprobates fall into, as appeareth in Cam, Esau, and Judas.

What was our instruction here?

To fear God greatly, seeing he can thus horribly and dreadfully punnish offenders, which disobcy his will: and if this be well thought upon, it will make sin far more hateful to us.

What were they given up unto?

Unto all kind of sin: but namely, unto unchaste and unclean lusts, touching generation: they were assaulted with an whole army of burning and unconquerable desires, which were both effects and punishments of their Idolatry: from whence as Rivers they did flow.

What did we learn from this?

To abhor and abandon such filthy lusts, not only because they defile our bodies, which are the members of Christ, the Temples of the Holy Ghost, bought with a great price; and are also sins against the body, 1 Cor. 6, 18. but because they are the punishment of Idolatry. This is the Cockatrice which hatcheth such a pestiferous brood, as the punishment of unclean lusts.

WHat is the Apostles method here, how doth he proceed in this matter?

As before in 23, 24, so now again he openeth the Fountain of that impurity in defiling themselves, and Injustice toward their Neighbor, to wit; their impiety toward God, and profanation of his worship, which was the very Root and Mother of such abominable Children and branches, as filthy lusts and unjust actions be: that which he called the changing of his glory, in verse 23, now he termeth the turning of his truth, that is, those true principles touching God's eternal power and God-head, engrafted in their minds; and that which before he named the Image or likeness of a corruptible man, is here named (falsity or a lie) because it represents him falsely, and ascribeth to him a lying kind of worship: for God will not be either pourtraied by an Image, or served in an Image, or by or before one. All such worship howsoever it be by Idolaters intended and directed unto God, yet it is not so accepted of God, neither indeed is it given to him at all, but unto Idols, as Paul teacheth, 1. Cor. 10, 19, 20. therefore it is better translated (they served the Creature) passing by, or forsaking the Creator; then thus (more then the Creator) but if we read it more or rather) then it is like to that in John 3, 19. and Luke 10, 14. thus ye have both the connection of this Text with the former, and the interpretation of the phrases therein in some part.

What is the drift of this Verse, at what mark doth it aim?

First to prove (as he did before, verse 23.) that the Gentiles, howsoever they knew the Law of Nature, touching the worship of the true God, yet did violate and transgress it by their gross Idolatry. Secondly, to lay out the Justice of God, in bringing upon them, that heavy punishment, mentioned verse 24. whereof their gross Idolatry was the true and proper cause.

Tell us now what is the sum of this Verse?

It is a lively description of Idolatry, which is a changing of the true God into a lie, and worshipping of the Creature, to the contempt of the Creator.

What is meant by the truth of God?

The God who is true, as before, verse 20. the glory of God, being put for the God who is full of glory and Majesty: so here the [Truth of God] is put for the most true God, and such true notions as men have naturally in them concerning the nature of God.

How is the true God defaced by an Image made of him?

First, because when God is represented by an Image, something is attributed and given to him, which he is not; as that he should be visible, finite, incomprehensible, mortal, corruptible, earthly. Secondly, that is denied him, and taken away from him, which in truth is his own, namely; his eternity, immensity, inuisiblenesse, immortality. So every Image of God, is a false and lying representation.

Wherefore is an Image called a Lye by our Apostle?

First, because from Idolles was taken away that which they were, for they were no more counted wood and stone, though in truth they still were so. Secondly, that was yielded to them by Idolaters, which they were not; as namely, the likeness of God, to wit; of the power and nature of God.

What do ye further note in this Verse?

That there be two degrees of Idolatry. First, to make Images of the Deity. Secondly, to serve and give them worship, by outward gestures of kneeling, lifting up hands, praying before them, offering Incense, &c.

When it is said [they worshipped the Creature above the Creator] is it meant they worshipped both Images & God, but Images more then God?

No, they did not so much as give the second place to God, but wholly neglected him, being wholly addicted to the worship of the Creature.

Is this true in all Idolaters which worship Images?

It is so: for whatsoever they pretend, yet God is not worshipped at all, where he is not worshipped aright and alone: therefore, is Idol-service termed in Deut. 22, 17. and 1. Cor. 19. Devil-service.

What learn we from the end of the sentence, wherein he saith of God, he is to be praised forever?

Thus much, that Idolaters have no good success of their enterprise with their practice: for, howsoever they seek to rob God of his glory, and to change his truth for a lie, yet he remains God, to be praised and blessed forever: for all that men can do, is not able to alter God's glory or truth, he abideth always one and the same, like himself, God, worthy to be blessed forever. Rom. 9, 5.

W Hat doth this Text contain in it, for drift, order, and matter?

The Apostle, to the end he may better clear and free from exception and reproach, the Justice of God, in punishing the Gentiles, and more thoroughly beat down and tame their pride and over-weening (a main stop and enemy to the Justifying grace of Christ) he now so toucheth their punishment, as that their shameful uncleanness (not to be named but with detestation) is withal more particularly and fully laid out, yet with much modesty, most foul and dishonest things being uttered in seemly and honest terms. In which, he describeth their more then beastly impurity; First, by the moving and meritorious cause thereof, in the first term of the text [ For this cause, ] that is; for their Idolatry sake, because they changed the most glorious God, contumcliously into an Idol. Secondly, the chief agent or working cause is mentioned (GOD delivered them.) This God doth not as an evil author enticing to sin, but as a righteous judge punishing most justly sin by sin, Idolatry with impurity and uncleanness: as a Judge doth commit and give up a malefactor to be tormented by the Executioner, so God delivereth Idol-seruers to be tormented by Satan and their own lusts.

Before ye go any further in vnbowelling and ripping up the members of the Text, declare yet more distinctly what belongs to this (delivering up) and how God can do it, and yet not be partaker of Sin?

This speech of [ Deliuering up ] our Apostle seemeth to have taken it out of the Psalm 81. 12. where God saith thus, My people have not hearkened &c. therefore I have delivered them up unto the frowardness of their hearts, that they might walk after their own counsels. This [ Deliuering up ] comprehends the sour actions, whereof the first is, that God with-draweth his grace, both light of knowledge, and government of his spirit; which being removed, the sinner must needs fall into wickedness, as a staff falleth when the hand is removed which upheld it; and as the earth is covered with darkness when the light of the Sun is gone from it; or as a Ship must sink when Mariners are all gone out of it. In this action God is just, for it is a righteous thing with God, to forsake such as first willingly depart from him, and to take his grace from such as do contemn it, and hate to be led by it. The next action of God in giving up a Sinner, is, that beside forsaking him, he also stirreth up his lusts, and inclineth them unto evil, against which, David prayeth in 119. Psalm: Lord incline not my heart unto Covetousness. And of this Solomon saith, God turneth the hearts of Kings whither he will, as the rivers of water: also in the Psalm it is written, God turned the hearts of the Egyptians, that they should hate his people Israel; unto which may be added, sundry such like sentences out of Isaiah 63. Joshua 11. 2. Chron. 25. Ezek. 14. Whence Augustine 〈◊〉 , that beside suffering, and forsaking, God delivereth by a certain incitation; that though he put the motion of Sin into no man's heart, yet he inciteth, inclineth and disposeth it whither he will; as one that hath power, not only over the bodies, but over the minds of men also. God, saith Augustine, worketh in the harts of men, to incline their wills whither soever it pleaseth him, either to good things, according to his mercy, or to evil things, according to his Justice; and that by his judgment, being sometime open, & sometime secret, but always just. His third action is, offering and presenting occasions of sinning, to such as be already destitute of his grace: whereunto pertaineth that in the Psalm, that their Table should be a trappe and stumbling block. And who knoweth not that false Prophets were a snare to Ahab, & occasions of his error? 1, Kings. 18. And that the adversities which happened to the Egyptians in their own Land, and to the Israelites in the wilderness, were occasions to the one of more hardening, & to the other of blasphemy and infidelity? These occasions happen, both inwardly by motions and thoughts suggested to the mind, and outwardly by troubles, pleasures, plenty, &c. Which when they light upon a good heart guided by God's grace, turn to their good, and further them to amendment of life; but if they happen upon a wicked mind, they are occasion of greater and more sin, unto which yet by inbred corruption they are prone enough. The last action of God in this judgment of [Deliuering] is the putting over an ungodly person, which refuseth to be ruled by God, unto the regiment and power of Satan, and their own vile passions, to be more and more defiled and alienated from God: that as they like best to be led by them, so they should be given up to their own devises which they love; which falling unto them from God, as a punishment, and all execution of punishment hath the condition of goodness and justice in it; and seeing all men that so are punished, do first by their iniquities deserve to be delivered; and finally are not compelled, but do evil freely by their own consent; therefore God so effecteth this punishment of giving up to uncleanness, as he is in no wise author of the uncleanness, as it is a sin: for he is a God who willeth no iniquity, no unrighteousness shall dwell with him: and as he extremely hateth sin, being contrary to his most holy nature and pure Law, so he will extremely and eternally punish it: wherein he could not be just, were he the author of sin, or 〈◊〉 & tempter to it, or approuer of it as it is a fault and desection.

What is the Doctrine of this place, with the reasons and uses?

That in the unclean actions of the wicked, God is more then a sufferer, even a just avenger, and so by his will and power, willeth and effecteth their wicked works as his righteous judgments. Reason hereof, both testimony of Scriptures affirming of God that he dehuereth, giveth up, sendeth the spirit of slumber, hardeneth, maketh obstinate, turneth the hearts, deceiveth men, makes the cares of men heavy, their hearts fat, &c. Which import more then permission, even an action of God, not instilling and droppiag in sin, but inflicting it as a recompense of former sins, as it is said in the end of this verse and Chapter 11, 9. Also if we shall shut out God from disposing the works of wicked men, we should deprive him of more then the one halse of the government of mankind, and rob him to his great dishonor, both of his providence and omnipotency; if we make him but an idle beholder and looker on, and a bare sufferer, as if something might be done which he would not have done, or could not hinder, then where is his Almightinesle? And how truly is it written, that none can resist his will? & he works all things after the counsel of his will, and doth whatsoever pleaseth him in heaven and earth? for by this Doctrine of naked and idle permission, something should be done, which God is not pleased nor willing to have done. The use of this point (for this present,) is not only to discover and convict the error of such as for preposterous defense of God's justice to the wrong, and prejudice of his power and providence, do obtrude and thrust upon God a 〈◊〉 and naked permission and desertion; but also to desire and exhort all Christians unfeignedly and greatly to fear the offense of such a God as hath not only our fame, goods, bodies, liberties, wives, children open to the stroke of his justice; but the necks of our souls bare and naked to the Axe of his vengeance to smite thē spiritually, with greater measure of sinful filthiness, of all God's judgments the most horrible, when the mind which should govern the whole man, and all our actions, become subject to most cruel and vile lusts, which be the more grievous tormentors, the nearer and more inward that they be; sithence also such as God hateth unto destruction, them he finally and wholly giveth over to such guides as Satan & devilish affections, to be governed by. No stronger bridle frō sin then this consideration.

It is now fit time to slide into our Text and to consider the thing it self whereunto they were delivered, what is it called and what is meant by it?

The thing is affections vile or shameful, and dishonorable affections; which importeth not only burning and flames of lusts and whatsoever is sordide, vnhonestand loathsome to chaste ears meant before by uncleanness, and lusts of their own hearts, Verse 24. But most filthy acts, both actively which they committed toward others, and passively which they suffered themselves from others. Aud as their punishment is generally expressed in this word, so more particularly in the next, which declare the monstrous impurity of both sexes, both Women and Men in the act of generation, going against natural course ordained of GOD, for propagation and increase of mankind.

What do ye call the natural use of man and woman?

The use of their bodies for generation, which is according to the order that God hath set in Nature. This order is; that our kind should be continued by generation, and the order hath three parts First, that man be joined to a woman. Secondly, that one man be joined to one woman. I hirdly, that one man and one woman be lawfully joined.

What things are required to this lawful joining?

Some things are convenient only, as parity and likeness of age, of qualities, of estate. Other things are necessary also, as these five things. First, that the parties married, be without degrees forbidden in Scripture, Levite. 18. Secondly, that there be a betroathing some distance before the marriage. Math. 1, 17. Deut. 22, 23, 24. Thirdly, that the parties be of one religion, both worshippers of the true God. Deut. 7, 3, 4, 5, &c. 1 Cor. 7, 39. Fourthly, consent of Parents, or of such as are instead of Parents. 1 Cor. 7, 38. Lastly, consent of parties, their mutual liking and agreement. Gen. 2, 23. and Gen. 24, 57, 58.

What Lusts are against this order?

Some are inordinate only, some also unnatural and beastly.

What sins do ye refer to inordinate lusts?

Fornication, Whoredom, Adultery, Incest, Rape or forcing, Polygamie, or having more wives then one at once: this was the sin of the Fathers; for it was against God's ordinance, yet it was their secret sin, because in those times, it was not noted as a fault, or so judged to be.

What sins refer ye to unnatural lusts?

Buggerie, which is an uncleanness with beasts: Sodomitry, which is an uncleanness between them of one sex.

Why is it called Sodomitry?

Because the Sodomites are the first we read to have committed this sin: also, they were outrageous in the committing of it. Gen. 19, 4. 5, 6, 7, &c.

When be said [they received such recompense as was meet] what was this to say?

That God did punish! dolaters, to show his justice; and he did it with a fit punishment to show his wisdom. This place plainly proveth, that in sin there is something which God worketh, and not suffereth only. Sin hath three things in it: First, a motion or action, on, which as it is such, is of God, in whom we all move, and live, and have our being. Secondly, the naughtiness of the action, 〈 in non-Latin alphabet 〉 , this is from our selves & Satan, not from God: as a Waggoner, when he strikes a lame horse is cause of his moving, but not of his halting, which cometh from imperfection in the beast. The third thing is Anti-justice, the recompense or retribution for former offenses; this is from God as Author: for it is just with God, to render to men after their works, good to them which do good, and evil to such as do evil: & here we have the end wherefore God delivereth to vacleane and vile lusts, that by order of Justice he may repay sinners their due.

If there be a divine Justice, then it must needs be ill with wicked men, and well with good?

True, it must be so, for so Justice requires, which giveth to every man his due: but because this doth not always appear to be so, this proves that there is a judgment to come. 2 Thes. 1, 4, 5, 6.

What learn we by this?

That it behooveth all men to fear sin, especially not to lie in any sin, because there is a most wise and just God to reckon with us.

What are we taught by the fitness and meetenesse of this punishment?

That there is infinite wisdom in God, to allot pain and judgment answerable and like to their sin. This should serve to increase the fear of offending God, who knoweth how to fit sinners their payment, correspondent to their fault; and to proportion the punishment to the sin, drowning Pharaoh in Water, who caused the Israelitish Children to be drowned: and striking that hand of Jeroboam, where with he would have stricken the Lord's Prophet. And worthily giving up these Idolatrous Heathens, to dishonor their own selves with most base lusts and deeds, because they had dishonored God, by giving his Godhead and worship, to most base ignominious creatures.

WHat is the drift of this Text?

Generally to convict their guiltiness, and to show what need they had of the grace of Christ, but especially to lay forth the equity of God's judgment against Idolaters. The equity of God, is this; that as they did not judge it right, to render unto God his known worst ip, so God in his Justice took all Judgment from them, that they should not know what was convenient and good for themselves, nor equal and rightful toward their neighbor, as henceforth he showeth at large.

What is meant hereby [That they did not acknowledge God?]

Two things: First, that they had not God before their eyes. Secondly, that they thought God had nothing to do with their matters: for they neglected God and ran into his displeasure, being led to do evil, by forgetting God to be witness and judge of all men. Moreover, that they neglected God, yea, and derided the true knowledge of God, preferring their own inventions; and so their sin was not of simple ignorance, but of willful blindness.

What lesson was given us here?

That it is a good means to preserve us in well doing, if we consider that God's eye is ever upon us, to note and observe us and our doings; and that it is a grievous fault to scorn the true knowledge of God.

What is here meant by a Reprobate mind?

Not persons rejected, and reprobate of God, for diverse of these were elect ones; but such a mind as is destiture of judgment and void of common reason, taking evil for good, and good for evil; also passively a mind reproved and disallowed both of God and all good men.

Do ye not think some elect to be sometimes of a Reprobate mind?

Yes surely, before their calling, as Paul, Manasseh, and the These upon the Cross, and they spoken of 1 Cor, 6, 11. also diverse Reprobates were never given up to a Reprobate mind, but contrariwise, some of them have had a Civil mind, guiding their actions according to reason, together with great show of godliness for a time; as Jehu, 1 Kings. 10, 29. and Demas, 2 Tim. 4, 10. and Judas, Math. 26.

What should this teach us?

Charity, to hope well of all. Secondly, patience to bear with all men, in the spirit of lenity so long as there is any cause of hope. Thirdly, wisdom to discern of men's minds by their works and actions.

What difference do ye put between a Reprobate mind, a Civil mind, and a Religious mind?

The Reprobate mind, doth neither fear God nor reverence man, and regardeth neither right nor wrong: The Civil mind regardeth man, but doth not reverence God: The Religious mind, both feareth God, and reverenceth man, doing good, and avoiding evil, of Conscience toward the commandments of God.

What learned we from the particular rehearsal of those sins and transgressions where-unto they were given up by the revenging hand of God's justice, flinging them (as it were) from an high Rock into a deep downfall and pit of vices?

Three things: First, how corrupt and miserable man's nature is without Christ, being a very sink and Sea, rather of most ugly loathsome sins and vices. Secondly, we learn how many enemies we have to fight against, even so many as there be corrupt lusts. Thirdly, how much we are beholding to Christ for pardon of sin, and grace of new birth, whereby so foul and inumerable vices are covered and cured. Fourthly, we may learn to detest all appearance of Idolatry, which God doth so severely punish, by giving up to such filthy sins, as so many Tormentors.

What was noted hereby, that they are said to be full of all unrighteousness, the first effect and fruit of their reprobate mind?

That corruption is spread into and over the whole nature of all men before their conversion. Secondly, that our life is thereby stuffed and over-laden, or fraught with vices of all sorts, which arise and spring out of that Fountain of natural corruption.

What is meant by unrighteousness?

Not a peculiar vice, but that which containeth the breach of all duties to our neighbor, as 1 Cor. 6. 9. as also in the 16. verse of this Chapter, it imports all those lewd manners whereby they hurt their Neighbors in their persons, or substance, or name, contrary to the rule of natural Justice.

What is called Fornication, the first kind and part of Injustice?

The uncleanness of unmarried persons touching generation: under it is meant all uncleanness that way, whereby they did defile the chastity and bed of others, against the seventh commandment.

What be the stirrers up, and nourishers of this vice?

Pride in apparel, Belly cheare, corrupt talk, unchaste company, wanton dancing, unclean touching, love songs, light and lascivious plays, idleness, &c.

What be the remedies of this vice?

Labor in our calling, prayer, moderation in diet, fasting, marriage, meditation of God's will, and temporal judgments upon his Children, and upon the wicked both temporal and cternall.

What meditations do ye mean?

Such as these be: First, that it is a sin which polluteth the Temple of the Holy-Ghost. Secondly, it maketh the members of an Harlot. Thirdly, it robbeth Christ of that right he hath in the body. Fourthly, it is a sin against the body. Fifthly, it hath provoked God's vengeance in this world. Sixthly, it deserveth Hell fire, 1. Cor. 6, 9.

What doth wickedness signify?

The pleasure, study, and settled purpose, endeavor and labor which an evil man taketh, that he may hurt another; examples hereof, we have in the Jews, who took great pains to hurt Christ: Also, in the false Prophets, which took great pains and labor to deceive simple souls.

What Reasons may move us to avoid this wickedness?

Because it maketh men like the Devil that wicked one, who goeth about taking great labor & pains to destroy men: and for this cause, he is called that wicked one, and that evil one in Scripture, even in regard of his excessive pains which he putteth himself unto, that he may annoy and hurt men.

What call you Covetousness?

A greedy desire of having more, though it be with wrong to others, the love of money, a will to be rich. 1 Tim. 6, 9, 10.

By what similitude may the Nature of a covetous man be declared?

Of Fire, consuming all fuel: of the Grave, devouring carcasses, of the Horse-leech, still sucking and drawing, never satisfied. Prov. 30, 15. This Vice comprehends all sorts of thefts and cunning tricks, to cozen others of their goods against the eight Commandment.

What be the effects of Covetousness?

First, it choketh the word. Math. 13, 22. Secondly, it benumbeth the Conscience. Thirdly, it maketh goods our God. Col. 3, 5. Fourthly, it is the root of all evil. 1 Tim. 6, 10.

What remedy for it?

1. Prayer. 2. Meditation. First, that God careth for our lives. Mat. 6, 23, 24, 25, 26. Secondly, that we came naked into the world, and shall go naked out of it. Job 1, 21. Thirdly, that our lives consist not in riches. Fourthly, that it maketh us slaves to our own servants. Psal. 9, 6, 7. Lastly, that it banisheth the love of God, and fear of God, out of our hearts.

What is it that ye call Maliciousnes?

The word which the Apostle useth, either signifieth that vice whereby men wax weary of well-doing, called sluggishness: or else that habit of naughtiness, whereby one is disposed in all things to do viciously & lewdly. A general inclination to all evil and vicious manner, being opposite to virtue, which is an habit or disposition to all good and honest actions.

WHat do ye call Envy?

That vice, whereby men vex and grieve for the good of others, as Cain envied Abel, because his Sacrifice was far better, Saul David, because he was more loved and honored of the people; the Jews Christ, because many flocked to hear him, and see his Miracles.

For what causes are we to suppress and strive against this affection of envy?

Because it is a devilish vice, making men like to Satan, who envied our first parents happiness. Secondly, it is injurious to God himself, and not only to our neighbor, of whose good we ought to rejoice, and not to envy.

How doth envy any injury to God?

First, it doth rise up against the authority of his word, forbidding it. Secondly, it also controlleth his wisdom in the distribution of his gifts; for, it misliketh that others should have what we want, yet they have naught but what God will.

For what other causes must we labor to bridle envy?

It is against Charity, which rejoiceth in the good of others, as in our own. Also, it is an unreasonable affection, because it breedeth continual matter of disquietness: for the envious man is never at rest, there will always be somewhat to repine at. Secondly, it maketh us to repine for that which is ours, touching use, as all other men's gifts be ours for use; as the cye seeth for the whole body, so it is amongst Christians. Thirdly, envious men do that to others, which they would not have done to themselves. Lastly, Envy leadeth to Crueltie, as Cain to the murthering of Abel, Saul to the killing of David, the Pharisees to the crucifying of Christ.

What is the duty contrary to this?

To rejoice for the good of others, as though it were our own good, as Paul did. Phil. 1, 3, 4. Colos. 1, 3. 1 Thes. 1, 2.

What is the next vice?

Murder: by a Synecdoche all kinds of murder be understood.

Why is murder placed in the middle between envy and debate?

To teach what be the ordinary occasions and grounds whence murder ariseth, and so to warn men as they would fly murder, to avoid those vices of envy and strife. For Envy as the Mother, bringeth forth murder as her daughter, as in Cain's example, Gen. 4.

What cal ye murder?

It is an unlawful taking away of life from any reasonable creature. For Beasts may be killed for use, & malefactors for example: so that it is done by the Magistrate, and justly or legally.

By what Reasons do ye show the hatefulness of this sin?

First, it is against the Commandment [ Thou shalt not kill. ] Secondly, it taketh away precious life, which cannot be restored. Thirdly, it defaceth God's Image. Gen. 9, 6. Fourthly, it iniureth the Common-wealth, in spoiling it of a member. Fifthly, it procureth horror of Conscience, as to Cain, Gen. 4, 13. Sixthly, the dishonor of God's name, as in David, 2 Sam. 12, 14 Seventhly, loss of goods, body, and soul. Gen. 9, 5. Revel. 2, 18. Eighthly, it spotteth a man's race and posterity. Lastly, it bringeth infamy upon his name, and dishonoreth him in the eyes and estimation of men.

How many kinds of murder be there?

Two: it is either of ones own self, or of others; and that is either in purpose, or in act, by giving counsel; by writing, as David; by striking, as Joab; by with-holding necessaries of life, by not rescuing others.

What be the common causes of self-murder?

Three: First, despair of God's mercy, as in Judas, Mat. 27, 4. Secondly, fear of worldly pnnishment or shame, as in Achitophel, 2 Sam. 17, 23. Thirdly, penury or want of worldly goods, as in some poor people; which are plunged in remediless, or extreme penury.

What things do occasion the murder of others?

Covetousness; as in the murder of Naboth, 1. Kin. 21, 2, 13.; envy in killing, as Abel, Gen. 4, 8. Wrath and revenge, as in killing Abner, 2, Sam. 3, 27.

What do ye call debate, a sin against the sixth commandment?

It is strife when persons of contrary desires and opinions, run into differences, and fall out into variance and dissention, it both occasioneth and also doeth follow upon murder committed.

In what things is debate exercised?

Either in matters of religion, or about worldly affairs, and that either out of love to gain, or upon vainglory.

What reasons have ye to keep men from debate and contention?

First, it is a fruit of the flesh. Gal. 5, 20. Secondly, it is the breach of Charity. Thirdly, it disgraceth our profession. 1, Cor. 6. 2, 3, 4. Fourthly, it is a sport to Satan, who delights himself in setting us together by the cares. Fifthly, it is an offense to God. Sixthly, it is a scandal to his Church, 1, Cor. 11, 12. Seventhly, the end of it is very fearful, whereas peace is both pleasant and profitable. Lastly, it maketh us unlike to Christ and good men, who seek and pursue peace: and like to Satan and wicked men, who delight in strife and war. Therefore the best way is, either not to open the flood-gate of debate, or being opened to stop betimes, for none knoweth what will be in the end; as in diseases, so debates stay them in the beginning.

What do ye call deceit?

That vice whereby men subtly and cunningly hide their meanings by some colorable words or deeds, that they may hurt and entrap others: as Cain when he had led Abel into the field; and Judas when he betrayed Christ with a kiss, and generally when one thing is pretended, and another thing is done, more specially whē men undermine the life and safety of another.

What reasons be there to keep us from deceit?

First, it is a member of the old man. Secondly, it is a breach of the law of God which commandeth simplicity, and forbiddeth guile. Thirdly, it woundeth the conscience. Fourthly, it hurteth our credit, for it is a reproach to be counted crafty and deceitful, a Fox like Herod. Fistly, it doeth make us odious and mistrustful to all that knows us. Sixthly, it is a mark of Satan's child (O thou child of the Devil full of all subtlety, Acts. 13, 10.) Lastly, to these meditations we must join prayer and watchfulness over our hearts, which be deceitful above measure.

What is the duty contrary to this?

In all things to speak as we think, and to use simple plainness in our words and deeds: yet in some cases truth may be wholly kept in, or uttered in part without deceit, if there be just occasion, and may be done without hurt to God's glory, or damage to our neighbor.

What is meant by taking things in evil part or malignity?

When those things which are well done, and cannot be taken ill, or so done as they may favorably be well taken, are peeuishly wrested to an ill construction and meaning: these five last rehearsed sins, are against the sixth precept, being against the life of our neighbor secretly or openly.

Is it not therefore that some translate this word (evil conditioned?)

Very true, because such men as consirue things in ill part, are not content with any man's conditions, they mislike and carp at everything and person: examples we have of David's brethren, who took that ill which he meant well, when he offered combat to Goliath: also many of the Jews took Christ's doctrine and miracles in ill part, as if he had done them of vain glory, or by the help of the Devil.

Do not God's children offend this way?

They do so, as is to be leene in Eli, who took the good actions of Anna in evil part, attributing that to drink, which she did of devotion.

What think ye of these dealings?

They go against charity which taketh all things in good part so far as truth and reason will give leave.

Can ye give us example of such charitable taking things?

Yea, often in our Savior, who took well the act of such as brought Children unto him, and still construed to the best, the doings of his weak Disciples: and of the woman that poured the box of ointment on his head Mat. 26, 10. 11.

What is the difference between whisperers and backbiters, and also wherein do they agree?

They differ in this, that the former do secretly and closely hurt the credit of his neighbor by rounding in the ear: the latter sort do it more openly. 2. The back-biter spareth no man's fame, but whisperers set strife only among friends. Also they agree in very many things. First, they both wound the name of their neighbor. Secondly, they do it in his absence, and behind his back. Thirdly, they both have the Devil on their tongue. Fourthly, they both report false things, or speak truth to an evil end. Lastly, they both use cunning in broaching their tales under these and sueh like veils: I am sorry to hear such a thing, I am loath to speak of it, and I pray you say nothing of it, and I wish well to the party, &c.

Which of them is the worst?

The whisperer, because he doth all under a hand so as he is not known, he stingeth more secretly, and so as one can provide no preservation against his poison.

What reasons should move Christians to eschew those vices of whispering and back biting?

First, they are against the word that saith, Thou shalt not go about as a tale-bearer amongst my people. Levi. 19, 16. Secondly, they do to others what they would not have done to themselves. Thirdly, of these vices ariseth much discord and debate, as it is written, Without wood fire is quenched, and without a tale-bearer strife ceaseth.

What is the duty of a Christian in this behalf?

Not to speak evil of others behind their back, but to tell them plainly their saults in love and wisdom, for this will not breed displeasure (as some think) but rather it will get favor at the last, so it be done in love and wisdom, with due observation of circumstances, and consideration of a man's own calling and guists.

But unto Tale-bearers what is to be done?

They are to be driven away with an angry look, as the East wind driveth away the rain: they therefore do sin much which receive tales with a delight to hear other men's sins: for if there were no receivers of tales there would be no bringers of tales; the one hath the Devil in his care, the other hath the Devil on his tongue. Lastly, such shall enter into heaven as receive not false reports against their neighbor. Psal. 15, 3.

But what think ye, are all complaints to be accounted whisperings and back-bitings?

No, if these conditions be observed, First, that the party complained off, be first duly admonished. Secondly, if the complaint be put to such as have power to redress the fault. Thirdly, if the complayner seek nothing but the amendment of the party. Lastly if he grieve that hec hath cause to complain, and pray for his conversion, doing all in love; these two last vices are forbidden in the ninth commandment.

What is the next vice?

Haters of God, such as be hated of God and be haters of him; such be all back-byters and whisperers, persons which deserve the hatred of God.

Are there any which be haters of God?

There be such, as this place and other moe do mention, God doth not deserve any hatred of them, but rather hath in him all causes of love, both goodness and beauty: but it cometh to pass, that men hate God through that natural corruption which they derived from Adam; for whilst man bare God's Image, he loved him and was loved of him, but when he put on Satan's Image & was unlike to God, then began he to hate God, and was hated of God.

Are there not degrees of hating of God?

True, there be so: First, some do it and know it not. Secondly, there are some that hate him and know it. Thirdly, there are some which are secret haters of God. Fourthly, there are some which are open haters of God.

By what marks may it be known that men hate God?

By these especially: First, by seldom praying, or coldness in prayer. Secondly, by neglecting to praise him, or doing it without delight. Thirdly, by hating or hurting his Children. Fourthly, by being loath to think, or speak, or hear of God, as Atheists. Fifthly, by ordinary disobedience to his word. Sixthly, by not procuring the good, or by seeking the hindrance of his Gospel, being enemies to Religion. Lastly, by murmuring and repining under his correcting hand.

WHo be meant by doers of wrong?

Such as be contumelious, or despiteful reproachers of others, in an insolent manner, insulting petulantly over others.

How many ways may wrong be offered and done?