Commentary on Romans

WHat is the drift of this whole Chapter?

To prove Justification to be by Faith, by a new reason fetched from the example of Abraham.

How stands the frame of his reason?

Thus: Abraham as the Father of the faithful, is the pattern of Justification to all his seed or Children, as verse 23, 24. Look how Abraham was, in such wise be his seed justified. Now it is certain, that Abraham was justified not by works, but by believing the promise concerning Christ, therefore all the Children of Abraham are so justified.

What be the parts of this 4. Chapter?

Two: in the first the example of Abraham is propounded unto the 23. verse; in the second, this example is applied unto the end of the Chapter.

How was the example propounded?

First negatively, showing how he was not justified. Secondly affirmatively showing how he was justified.

How was he not justified?

He was not justified by works, which the Apostle doth prove by this reason. Abraham had nothing to glory with God, but if he were justified by works, then he had whereof to rejoice with God, therefore not by works?

But did his works gain him nothing?

Yea, amongst men, and in the account of the world, but not in God's eye.

Why doth he call Abraham Father?

Because of him came the Jews which were his Off-spring.

Why doth he call him, Our father?

Because Paul himself was a Jew, and descended of Abraham, which he doth acknowledge to this end, to decline the envy of his Countrymen, least they should think he had not regarded Abraham.

Why is the example of Abraham chosen rather then of others?

Because he was of most reputation with the Jews also the Scripture had expressly testified of him, that he had his righteousness by believing.

What Instruction do ye gather from hence?

That it is a good kind of teaching to teach by examples, because those move the senses. Secondly, of examples, the fittest and most meet would be chosen, which is a point of wisdom in the teacher.

What is here meant by flesh?

The external works of Abraham, as it is expounded in the next verse. [ For if Abraham were justified by Works, &c. ]

What do ye learn from the next verse?

Two things: First, good works get us commendations and matter of rejoicing amongst men. Secondly, they do not at all avail us to procure our acceptance, pardon, and release with GOD, because they want perfection. For neither do we all good works, nor with all our heart, neither do we continue so all our life long, because before our time of calling, we cannot do a good work, no more then a thistle can bring forth a Fig; neither yet be such works as we do after our conversion, without spots. Lastly, we do many things contrary to the Law.

WHat doth this Text teach us?

How Abraham was justified, namely, by believing the promise. This is proved by authority of Scripture; the Scripture saith, that Abraham was justified by believing, therefore he was so justified. The text hath a Question [ For what, &c. ] Secondly an answer thereunto [ Abraham believed, &c. ]

What learn we from the Question?

That the points of Religion are to be proved by Scripture. Secondly, from authority of Scripture, an argument followeth affirmatively. Thirdly, that proofs of Scripture ought to be brought fitly and sparingly. Fourthly, the wisdom of Paul, in observing the phrase and course of Scripture.

Now let us come to the answer: the faith spoken of in Gen. 15, 6. which the Apostle here citeth, was not meant of Christ, but of an infinite posterity andissue.

The answer hereunto, is this: First, Abraham by Faith had chief respect to that which was promised in the beginning of the Chapter, that God would be his shield and reward. Secondly, Abraham in his posterity foresaw Christ, who was to come out of his loins. Thirdly, in all promises, the promise offering Christ was wrapped, as the foundation and root of them all. Fourthly, it was Christ which spake to him at that time, Gen. 15, 6. for it was the second person who spake unto the Fathers, and 〈◊◊〉 believed in Christ. 〈◊〉 , the mercy of GOD whether it appeareth to us spiritually or temporally, is the object of faith, and God is not merciful but by Ielus Christ: therefore they that believe any promise of mercy, believe in Christ.

What more do ye observe here?

To believe God, and to believe in God, are all one: for to believe God, is to give credit to his word, and to put our confidence in his goodness; thus Abraham believed God.

What more was learned hence?

That it is a wonderful thing to believe God, or in God: because it obtaineth the praise of righteousness to him that doth it, as it is written, He believed God, and it was accounted to him for righteousness. This one thing should be sufficient to move all Christians to rely upon God his promise by faith.

What other reasons may move men to believe God?

Very many and substantial: as first, because of God's commandment. Secondly, because God being most true, is worthy to be believed. Thirdly, there is great danger if we do not believe, even eternal death, and the loss of heaven, besides all temporal goods. Fourthly, it is a special service of God to trust in him. Fifthly, it is the cause of all other duties, which spring from faith, as the root of all. Sixthly, therein is God most honored, when he is trasted in; and by the contrary, much dishonored, for he is thereby made a liar, so much as lieth in us. 1 John 4. 20.

WHat is the drift of this text?

To prove justification came not by works, but of faith, by an argument of contraries; three contraries set against three: as first, he that worketh not, and he that worketh. The second contrariety is between favor and debt: the third is wages and imputation.

How stands Paul's argument from these contraries?

Thus; if Abraham were justified by merit of works, then he had his righteousness by debt, and as a wages, but his righteousness came to him not of wages and debt, but of favor and by imputation: therefore he was justified, not by works but by faith. Or more briefly thus: If Abraham was justified by favor and imputation, therefore not by desert of works, but by believing.

What is meant by him that worketh?

Not one that hath or doth works, but one that desireth to deserve by his works, which appeareth by this: First, a believer must be a worker, and such an one was believing Abraham. Secondly, wages and debt is given to merit, not to works.

What learn we by this, that the reward is counted according to debt, to him that will claim it by merit of works?

That eternal life is due to him that can fulfill the law; this cometh by virtue of a compact or covenant which God hath made, promising to them which do the law, that they shall live by their works.

What is meant by him that worketh not?

Such an one as either hath no works to commend him to God, and deserve his favor; or having works, do put no affiance nor trust in them.

What was the doctrine here?

That we must claim nothing by our works: the reason hereof is, first, because our good works are joined with many evils. Secondly, our works be not our own. Thirdly, there is no proportion between our works and the kingdom of heaven. Fourthly, our works are a due debt. Fifthly, our best works have their imperfections and wants, that we do not all good works, neither do we them in perfect love of God and our neighbor.

What is it to believe in him that justifieth the ungodly?

To put trust in him that he will be merciful to our sins, to forgive them to us for Christ.

Who are the ungodly?

Such sinners as be strangers from God, as all the elect be before their calling.

Doth God accept wicked men to favor while they are wicked?

No, but first he forgiveth their sins. And secondly of wicked he maketh them good, putting his holy spirit into them, to regenerate and sanctify them. But at their justification he findeth them ungodly, and maketh thē godly; and he doth it, both by taking away the guilt of all their sins by free pardon; also, by cleansing away the filthiness of sin, by a powerful sanctification.

What is meant hereby, That his Faith is counted to him for righteousness?

That the righteousness of Christ is reckoned the righteousness of that person, which doth by Faith embrace Christ.

WHat is the drift of this text?

To prove that righteousness is imputed unto faith, and cometh not by Works. The which the Apostle proveth by the testimony of David, Psal. 32, 1, 2.

What be the parts of this Text?

First, the Preface or entrance, [ Even as David, &c. ] Secondly, the testimony itself [ Blessed are they, &c. ]

What note ye out of the Preface?

These things: First, that the testimony is cited without naming the Psalm or verse. Secondly, that the righteousness of Christ was preached to them that lived before Christ. Thirdly, Paul so citeth the testimony, as he giveth the sum and meaning of it in few words, which is thus much; that Iustificatō is the imputation of righteousness to the believer, without works.

Who was David?

The Penman of the Holy-ghost, one of the holy Prophets.

What follows hereof?

That his testimony is to be received as the testimony of God, because the Prophets wrote as they were moved by the holy Ghost.

What means he by describing?

Not a perfect definition, but a short and plain setting before us of the matter.

What is meant by the Blessedness of the man?

The man which is blessed, or which may be esteemed and held blessed.

What do ye call blessedness?

The happy condition and estate of such as be in God's favor through Christ.

What is meant by imputing?

To impute, is to put a thing into ones account or reckoning; it is a word borrowed from Merchants, who are said to impute that, whereof they exact a reckoning and account.

What is meant here by righteousness?

The exact and perfect conformity and agreement to the will of the Creator, which since Adam was found in Christ only.

Why doth he say (without works) seeing David speaketh not of works in that part of the Psalm?

It must of necessity be understood: for if this be the blessedness, to have the righteousness and good works of another (that is) of Christ accounted to us, then a man is righteous and blessed without his own works.

Tea but he meaneth ceremonial and natural works done before our conversion: works done before faith.

Nay not so, but he meaneth all works wherein sin may be committed, and therefore more principally works of the moral law; because more properly sin is in them: again, David speaketh this even of himself, being now converted and renewed unto faith.

What were we taught out of the testimony it self?

Sundry things, first that there is but one way for all men to become blessed, and this is by free pardon. Secondly, from hence is matter of great comfort for the pore and needy, in that the wealthy of the world, have no other true happiness, then that which is common to the poorest believer. Thirdly, here is matter of great humbling for the mighty and rich, in that the poor are equal to them in the chiefest things. Fourthly, here is matter of great unity and love amongst all sorts, in that there is but one common salvation, or means of forgiveness of sins to the beggar and to the king.

What is that way of blessedness which is common to all the Saints, tell us-this more plainly and distinctly?

Free forgiveness of sins through faith in Jesus Christ; which is expressed here by three phrases or fashions of speech. First, remission of sins, which is a discharge of a debt. Secondly, covering of transgression, it being a speech taken from such as hide unseemly things from the eyes of others, least they be offended; so our sins by forgiveness are hid from the eyes of God's justice. Thirdly (of not imputing) that is, not reckoning it to us, or calling us to any account for it. A speech borrowed from Merchants or Creditors, who do put that debt out of the reckoning, which they mean to forgive; so are we said to have sin not imputed, as when a creditor of grace and favor, accepteth a debt to be paid, accounting it discharged, when the party indebted is not able to pay it.

What understandeth he by forgiveness of sin, more then is expressed?

The imputation of Christ his righteousness, which cannot be severed from remission of sins: so here is a Synecdoche of the part.

What was further here noted?

That forgiveness is of all sins great and small, many and few one and other. Secondly, that seeing we cannot be free from sin, but by forgiveness, we should therefore avoid sin the more carefully, being wary that we do not that from which we cannot be quitted but by a pardon; and least we abuse that mercy, which doeth so graciously cover our faults.

What other things more were noted out of this text?

Sundry, first touching blessedness. Secondly, touching God's mercy in forgiveness of sin. Thirdly, touching our duty about leaving of sin.

What was noted and observed concerning blessedness?

Many things, first the causes of blessedness, the chief working cause is God's grace or the favor of God; the meritorious and material cause is Christ his obedience to death; the ende or final cause is God's glory: the instrument God's word offering, our faith apprehending, the Sacraments sealing: hence it is written, Blessed are they that believe, blessed are they that hear the word and keep it. Secondly, the effects of blessedness; the effects towards our selves are forgiveness of sins, regeneration, peace of conscience, joy in the holy Ghost, graces of the new man, as knowledge, wisdom, faith, hope, love and patience. The effects towards others be the works of love and mercy, and all fruits of our labor in our calling: hence it is said, Blessed is the man whose sins are covered, Psal. 32. & Blessed are the merciful, and the 〈◊〉 and the poor in spirit. Math. 5. Thirdly, the degrees of blessedness, which be three, first in this life an entrance into a blessed estate, by being engrafted into Christ through faith, to be 〈◊〉 of him and his benefits, of forgiveness of sins and sanctification. Secondly, the proceeding in it at death, when the soul is received into glory, the body being laid into the earth. Thirdly, the perfection of it in heaven, when the whole man shall be glorified: hence it is said, Blessed are they which die in the Lord, Revel. 14. 13. & Blessed are they who are called to the Lambes martage. Reve. 19.

What was observed touching forgiveness of sins?

That the Prophet speaking in the plural number, giveth us to understand that not one or a few, nor small, but many and great sins are forgiven the faithful: the reasons hereof are first, because otherwise they could not be blessed if one sin were unpardoned, for they could have no true peace. Secondly, Christ's merits and God's mercies exceedeth all, and be much greater then all the sins of the 〈◊〉 , were they all in any one man.

What use of this?

Sound consolation to believers, in the time of 〈◊〉 for sin. Secondly, an instruction for us, to forgive our brethren whatsoever offense against us, when they come and say, it repents me: even as God for Christ's sake forgave us, Ephe. 4. 32. Observe that our sins only hinder our blessedness, which shall be perfect when our sins be wholly taken away, mean time it is but begun.

What were we to learn as touching our duty about sin?

That before the committing of sin we do take good heed; 〈◊〉 , that we may not offend so merciful a God as hath forgiven us so great a debt. Rom. 12. 1. Secondly, because sin being once committed, we cannot be well eased till we be forgiven: further we learn, that after the committing thereof, we despair not, because there is mercy with God, to give a free and full pardon to them who seek for it. Lastly, that God's children may commit sins of all sorts and kinds, except only one sin, from which they are preserved.

WHat is the drift of this text? at what mark doth it aim?

To apply to Abraham the text in the Psalm, and to prove by circumstance of time, that not by works but by faith Abrahā was justified before God: for there David mentions not works; yet seeing he was circumcised, it might be thought that thereby came forgiveness.

How doth he prove it by circumstance of time, that circumcision did not justify Abraham, and so not David or any other man?

Thus: Abraham was reckoned righteous at the time when he was not circumcised, therefore his righteousness came not by the works of the law; for that which was not, could not bring righteousness to Abraham: but circumcision was not when Abraham was justified, God did not justify him by it.

How doeth it appear that Abraham was pronounced Just, before he had Circumcision?

By the history of Genesis, comparing the 15. chapter with the 17. from whence I do gather that Abraham was circumcised 14. years after he was pronouaced 〈◊〉 by faith: hereof the Apostle doeth collect two things, first, that circumcision was no cause of Abraham's justification, because this was first, and circumcisiō came long after, & a cause must go before his effect. Secondly, that no works justified Abraham, because all the controversy about justification, grew first about circumcision, which the Jews joined with Christ: also because the Jews counted circumcision a noble work, and a worthy worship of GOD; from whence we may infer, that if Abraham were not justified by circumcision, much less by any other work: therefore the imputed justice of faith belongs to Abraham's Children which are not circumcised, so that they believe as Abraham did.

What were we taught from hence?

That all, even the least things in Scripture, the very circumstances of time are of great use. Secondly, that the Scriptures must be read with very great study and diligence. Thirdly, that Sacraments by the work done, and action of the Minister, confer or work nothing toward the forgiveness of sin; for Abraham had his sins forgiven him, and was accepted for righteous being yet uncircumcised; but he had the Sacrament of circumcision as a sign and seal of the pard on of his sins, and of righteousness which before he had obtained through his faith: for this order is well to be marked. First, God set forth to Abraham his promises. Secondly, then followed faith. Thirdly after that in order of causes (but not of time) justification. Fourthly, unto this was added circumcision to confirm his faith, and to restifie his obedience to God: it is Popish error to tie grace unto Sacraments.

WHat is the drift of this text?

To answer a secret objection, which was this: If Abraham were justified before his circumcision, wherefore then did he take circumcision? unto which the Apostle answereth, that he received circumcision to confirm his faith in that righteousness which before was given him, when he began to believe; or rather here is an answer to a double objection. First is, that righteousness belongeth to the uncircumcised only, sithence Abraham had justification in the time of uncircumcision bestowed on him. Not so saith Paul, for he was circumcised: but to what purpose (might one say) having already faith and righteousness? That is true (saith our Apostle) but his faith needed confirmation: therefore he took from the hand of God circumcision, which is not only a signifying or distinguishing sign, but a strēgthening seal more to assure him of God's promises in Christ. For interpretation of the words, note that (sign of circumcision) is put for circumcision, which is a sign (as Math. 24. sign of the son of man, for the son of man whose appearing shall be a sign of a present judgment ) not a common, but a sacred sign; thence by the latines termed ( sacramēta: ) to receive signifies to take it in his flesh by the apointment and ordinance of God: now if Abrahā received it, this argueth that God gave it (for receiving & giving are relatives,) so circumcision was a sign both on God's part giving, and on Abraham's parte receiving it: it signed, and assured the grace and promise of the one, & the faithful embracing of the other. ( The sign ) that is for a sign, or to this end, to be a sign and seal, that is as a divine pledge or seal, to ratify unto Abraham the righteousness of faith, which he received, being yet uncircumcised. ( Seal ) a speech borrowed from Kings and Princes, which add their seal broad, or private signet, to ratify and confirm the leagues, edicts, grants, charters for better assurance of such as be confederates, or subjects, to warrant covenants and gifts. So did God that heavenly King, against the shaking and weakness of Abraham's faith, touching the promised seed, and blessedness by him, (which is here called righteousness, and before was termed forgiveness of sins,) and not imputing sins, which is blessedness inchoate or begun, leading to perfect happiness in heaven. The sum of the text is, that though God's promise of blessedness to believing Abraham, by Christ his seed, were certain and undoubted; for God is truth it self: yet for more authority, and the better to fence and stablish Abraham's faith, against doubtings and fears, there was added a seal of circumcision. Observe that albeit it be one use of a seal to shut up and hide for a time, things which be secret and must not yet be manifested, (as Math. 27, 66. Revel. 5, 1. and 10, 14.) Yet in this text Paul hath respect to the other use of a seal, which is for ratification, as it is used, 1 Cor. 9, 2. 2 Tim. 2, 9. Reve. 7, 2, 4. 2 Cor. 1, 22. Sithenco God had in his word expressed and mentioned his covenant with Abraham, therefore he could not take circumcision to hide or cover the righteousness of faith, but rather to help and comfort his faith in temptation and trials, wherewith God meant to prove his faith, as he did to the uttermost, namely at the offering of Isaac.

What thing was chiefly taught out of this text?

The true nature and the principal use of all Sacraments old and new, which generally serve to be signs given of God, to admonish us by mystical signification; and seals to assure us of Christ and our righteousness by him. Every sign is not a seal, but circumcision is both; and

WHat is the drift of this Text?

To show the end of God's counsel, in justifying Abraham in time of his uncircumcision, which was to show, that the Gentiles which believe are Abraham's children though they be uncircumcised, as well as the circumcised believing Jews. To explain this better, in the former verses two things were affirmed of Abraham: First, that he was justified by the faith he had in his uncircumcision: 2. that he received circumcision as a seal of forgiveness of sins by the redemption of Christ, thorough faith in his blood. Now he showeth the cause of each, and that each had his mystery. For the former was so done, that he might be the Father of such as believe, being not circumcised. i. Gentiles: the latter happened, that he might be the Father also of Circumcision. i. the Jews, not universally, but particularly such as walked in the steps of Abraham's faith: and all to this end, to teach that the benefit of imputed righteousness, pertaineth to both Jews and Gentiles which are believers, as being equally children of Abraham, and therefore heirs of all the privileges and rightes which were Abraham's by virtue of God's promise that he made to him, Gen. 17. I will be thy God, and the God of thy seed. And again, Thou shalt be the Father of many Nations. Abraham &c. in this name was this whole mystery expressed. Concerning the interpretation of the words, this phrase of walking in the steps of the faith, &c. hath reference (as may seem) unto the commandment, Genesis 17, 1. Walk before me, &c. and it doth very significantly declare, that there is no other Faith required in the posterity, then which was in the Parent Abraham, namely, such a faith as seeks remission of sins and life everlasting in grace alone, and not in Circumcision and works of the Law.

Of how many sorts be the Children of Abraham?

They be either Jews or Gentiles. The Jews may be distinguished into circumcised and believing Jews, and uncircumcised and believing, as Abraham did, but not circumcised as he was; as they were which received the Gospel when the law ceased.

What is it then that giveth this dignity to men, to be Abraham's Children?

It is not Circumcision, but Faith, believing the promises after Abraham's example; for it causeth righteousness to be imputed to them, yea, though they lack Circumcision.

What things are learned from hence?

That it was a great honor which God did unto Abraham, to make all believers his Children: First, because it is a large and honorable posterity. Secondly, it is also a marvelous great matter to have Abraham to be our father. For righteousness, forgiveness of sin, & all happiness belongeth to such. We are here very diligently to observe (least we err) that father-hoode in respect of the faithful is here given to Abraham not by efficiency, as if he should be the worker and author of faith in all his children (for faith is the gift of God, it is not of our selves, or of any other creature) but by a kind of proportion, because the grace of the Covenant was given him upon that condition and agreement, and by that Law, that as carnal parents do pass over and derive all their inheritances and goods unto their natural Children: so Abraham this spiritual Father, should by covenant, doctrine, and example, derive unto all the faithful his spiritual Children, that free blessedness and Justice of Faith, which he had received of God. Learn also the unity and harmony of the Church, Faith, righteousness in the old and new Testaments. There is but one Father of all the believers: and therefore but one faith, one body, and one Church: one Lord, head, and Savior; one Justification, one salvation, even as we profess one catholic Church, the Communion of Saints, to which pertains remission of sins, resurrection, and glory. Hence falls to ground that carnal conceit of the Jewish Church, that it had only temporal promises, and were not partakers of Christ and his righteousness. Furthermore note here, that to be the children of Abraham, and heirs of his Justice, we ought to labor for such a faith in all points as was his Faith, so qualified as his belief was: coming after him in believing, as we would track and follow the steps of one which had gone before us in a rough, uneven, and cragged way.

What were the qualities of Abraham's faith, in which we must imitate him?

Sundry and excellent: First readiness, in that he believed God without delay or deliberation, after once he had his promise and understood it. Secondly sincerity, in that he believed truly without Hypocrisy Thirdly strength, for that he strove against, and overcame all lets of his faith. Fourthly patience, in that he waited long for the performance of the promise. Fifthly, constancy, in that he continued to believe unto the end. 6. Wisdom in that he grounded his faith aright, upon the word and promise of God, and not upon men or his own merits. Seventhly fruitfulness, for his faith was fruitful of good works, James 2, 22. Abraham's Faith wrought with his works. Lastly, it was not coniectural opinion, but a Plerophory or firm and full assurance of the promise, Rom. 4.

What were the chief fruits of Abraham's faith?

First, singular love of God, for whose sake he was ready to offer Isaac. Secondly a true fear of God. Thirdly, rare charity towards men, gladly entertaining strangers. Fourthly, denial of him self, for he left his own country and his fathers house. Fifthly, sortitude and valorous courage, for he feared greatly no danger nor enemy. Sixthly, contempt of the world, with the pleasures and delights, profits and honors of it: for he was ever ready to loose and leave all for God's name. Such as be like to Abraham in his faith, having or striving to have it so qualified and so fruitful, are indeed the children of Abraham.

WHat is the scope and drift of this text? what is the purpose of Paul?

To prove by a new reason, that Abraham had righteousness, not by his works but by his faith: the reason is this; By what means Abraham was heir of eternal life by the same means he obtained righteousness but Abraham was heir of eternal life, by believing the promise, therefore also he had righteousness by believing.

Thus most commonly the purpose and connection of this text is laid down by interpreters: But Master Beza and Pareus will have it not a new argument to prove the principal thing in question, viz, that righteousness is by faith, (for this is not the thing concluded, but the medius terminus, or reason to infer a conclusion premised in verse 12. that the children of Abraham are they only which walk in the steppes of Abraham's faith, (not they which walk in the steppes of his circumcision or works:) for the law, viz. (works of the law natural or written) is nothing to this child-ship (as I may speak:) reason is because the promise given to Abraham to be heir of the world, or to have the world his inheritance, came to him by the righteousness of faith: therefore they which walk not in Abraham's works, but in his faith be his children; as Abraham became their father, not by his working, but by believing: If this sense and coherence be judged best, then by world, the believers dispersed and scattered over the world is meant: also there is an Ellipsis of the word (given) which should be added to promise; and the particle disiunctiue (or) hath couched in it a close objection; as thus: Be it that the promise of being father of many nations, and heir of the world, were given to Abraham, on condition of his believing, yet to his seed it might be on condition of works: no, saith Paul, in no wise; the reason is rendered in the next verse, because so the promise of the inheritance and faith should be void and of no effect.

What is meant here by the world, as you do Judge?

Some say the land of Canaan, at least typically and mystically: some by it understand all the believers which are dispersed through the world, as is aforesaid: some by it understand all the creatures of the world, which are the inheritance of Abraham and every faithful person: and I take it to be meant of the world to come, even of the possession of salvation in heaven, of the celestial inheritance. That this is the meaning, may appear by the whole former treatise of justification, also by the 14. verse of this Chapter; wherein by heir, none can be meant but the heirs of eternal life: if any think good to join this sense and that of Pareus and Beza together as subordinate one to the other, it is not a miss.

What learn ye hereby, that this inheritauce of heaven dependeth upon the promise of grace?

That believers may surely look to have it in the end, because the promise doth not deceive, seeing it is his promise which cannot lie. Secondly, we learn that it behooveth the faithful to have an eye still upon the promises, and to have their refuge thither when they shall be assaulted; as a chased Hart flies to the cold broke, and the fearful Coney to the rock or borrow; so we being tempted run to the promises.

Upon what condition was this promise given or made of God to Abraham.

Not upon condition that he should fulfill the Law, because the Law was published long after the promise, and therefore could be no condition thereof; again, none can possibly keep the Law. But the promise was given upon condition of believing, namely; that Abraham & his seed should embrace it by faith.

What doth this show unto us?

The necessity of Faith, in that we are not partakers of the promises without it. 2. the excelency of faith, that to it the greatest promises are made. Lastly, frō hence we are exhorted to labor and strive to attain the gift of Faith, and to increase it if we have it, laboring against hindrances. Let this be further noted, that though this promise given to Abraham be chiefly accomplished in the heavenly inheritance, yet it cōprehends the church of Christ over the world, as a spiritual heritage, yea & the right to temporal things in this world, 1 Cor. 3, 21. and all this thorough Christ the promised seed.

WHat is the drift of this Text?

To prove that the inheritance of heaven is not given on this condition, that the Law be fulfilled by us; and therefore it is given on condition of believing. This is proved by a reason taken from absurdities, or from contraries, which is thus; That if the inheritance be got by fulfilling the law, then faith is void, and the promise of none effect: or more plainly thus, If salvation be given on condition of working or doing, then it must needs be that faith which believes the promise is idle, and so the promise is also idle and frustrate; which were an absurd thing either to think or speak so, for God neither doth or promiseth ought in vain.

Hath the reason good weight and firmness, if it be framed from the law of contraries?

Yea, for to have salvation by merit of our works, and to believe that it is given us by virtue of a free promise; these two are so contrary, that if merit be granted, believing is clean destroyed, and if belief be taken away, then the promise vanisheth; the promise & the law, works and favor in this case of justification, cannot agree together, as Rom. 4. 4.

What is meant by them which be of the law?

This phrase in Scripture signifieth two things; first, by them of the law, is meant the Jews which are circumcised, to whom the law was given. Secondly, such as challenge & claim salvation by merit of works, or upon condition to fulfill the law, so it is taken here: now the law thus taken for merit of works, doth suppose a debt, & destroyeth grace, being quite opposite to the promise.

What is meant by this, that faith is vain and the promise void?

That is to say, faith should be required of us in vain, and the promise of God made in vain, if the inheritance of heaven came by works: but it were a very absurd and wicked thing to say thus, as appeareth by these reasons. First, because God doeth nothing in vain. Secondly, because none can in any wise keep that condition of fulfilling the law: therefore the promise of grace and faith, be most needful and necessary, without which, our mind would always be full of distrust, the law being impossible.

But if the law and the promise be so contrary, that the putting of the one destroyeth the other, howe is it that God hath annexea so many promises to the law?

There is a difference to be put between the promises of the law and of the Gospel; for the promises of the Gospel be of remission of sins, justification, the holy Ghost, salvation: these are not made to the law (that is,) on this condition to keep the law perfectly, or else not to have them, because then these promises should be void, seeing none fulfil the law, and so we should ever be doubtful.

What is the second reason why the fulfilling of the law is no condition of the promise?

It is taken from an evident effect of the law through our default, not of the law it self, as thus; the law accuseth us and pronounceth us guilty of wrath, that is, of punishment: therefore remission of sins and salvation, is not from the law; for we cannot be saved by that which condemneth us; and punishment is repugnant to the inheritance and promise.

How cometh it that the law condemneth us to punishment?

Through our transgression and breaking of it, whereby we fall into the wrath of God, for there must needs be transgression where there is a law, because man's corruption cannot observe it; and where there is transgression there must needs be wrath; and such as are subject to wrath and vengeance are void of eternal life: therefore the Apostle reasoneth well, that the inheritance is not by fulfilling the law, because the law causeth wrath by revealing it, and declaring us guilty of it, insomuch as we have broken the law.

What worketh this in men; that the law causeth wrath?

In wicked men it worketh a hatred of GOD, and causeth them to fly from him and strue against him: but in the elect it leadeth them to Christ, as the disease being felt driveth to the Physician.

What use is there of this?

It serveth first to reprove the Papists, who teach that eternal life may be merited by the works of the law, as one should say, that life may be found in death, peace in wrath. Secondly, it reproveth ignorant Christians, who attribute salvation to their good deeds and serving of God. Thirdly, it teacheth the true bounds and limits of the law, that it was not given to justify, and therefore that we should not lean to the law for salvation: but having learned and been made to feel by it, that we are under wrath thereby to be driven unto Christ our peace-maker, as the sense and smart of our wounds sends us to the Chirurgeon.

WHat is the drift of this text?

To prove the former point, that the promise of heavenly inheritance is ours by believing, and not by working; the reasons to prove this, are two. First, if the promise be made upon any other condition then believing, then it is not free but of debt. Secondly, the promise is not sure, except it be ours by believing: for there can be no certainty by works of the law, which we be not able to do perfectly.

What other thing is contained in this text?

A distribution of Abraham's seed, into believing Jews and believing Gentiles: the former called his seed after the law, because the law was given to the Jews; the other which be of Abraham's faith, viz. believing Gentiles.

What doth he speak of here when he saith [it is]?

He speaketh of the heavenly inheritance promised to Abraham; also he saith, it is by faith, to show that the promise of the heavenly inheritance, was given on condition that we do beleeuc, and that faith is the Instrument to receive it: and the manner of Scripture phrase, is to attribute that unto the instrument, which is proper unto the agent.

What is meant by this, that [It might come by Grace?]

We may understand by Grace, either the object of Faith, that is, God's grace and mercy offered unto us in Christ, which is the very thing that faith looketh unto, and leaneth upon, as the mark and stay of it: or by grace may be understood the scope and end of Faith, which is the glory of God's grace and favor: for, it is much to the praise of God's grace, to forgive sinners, which believe in Christ, without all consideration of merits.

What things did we learn from hence?

These three things: First, that to attain a benefit by Faith, and to attain it freely is all one; Faith & grace being so knit, as one put the other is put, and contrariwise. Secondly, that it is a Doctrine that tendeth directly to the glory of God's grace, to teach, that righteousness and life cometh by Faith. Thirdly, that such as will have heaven by merit of works, are enemies to God's grace, whatsoever pretence they have to cloak their wickedness, yet he pulls down grace, who buildeth merit.

What learn we by these words, that the promise might be sure to all the seed

First, that there is a mutual relation or reference between the promise and faith, that is to say; the promise is made, that men should by faith lay hold on it; and faith on the other side, taketh to nothing but the promise. Secondly, we learn, that Faith maketh believers sure of their salvation, because it leaneth upon a sure and firm promise: for it is the nature of faith to be sure and certain, yet it is the more firm and certain, because the promise which it believeth, is firm and certain, like to God the promiser.

Were not the promise sure, if it were given on condition to keep the whole Law?

No, because of man's weakness which cannot keep it: as also, because of the Gentiles, which were not subject to the Law and Ceremonies: and therefore could not have enjoyed the promise of life, if it had been by the Law.

Tell us, is there anything which may hinder this certainty of believers?

Yea, two things: First, doubt of perseverance to the end, which Satan and the flesh do suggest to the godly. This hindrance may be removed first by prayer, which being made from faith for the gift of perseverance, it obtaineth it. Secondly, by the Meditation of God's eternal love and covenant, that he will be our God forever, ler. 31. 3, 32. 40. and of Christ's intercession, which keepeth the believers from falling away, John 17. The 2. hindrance is our manifold and great sins. This hindrance may be removed, by considering, that none can be without sins, and that the best men have foul ones, who yet lost not the certainty and hold of the promise thereby, because upon repentance, they were sorgiuen for Christ his sake.

But will not this certainty of Faith breed in us carnal security?

No, especially if these cautions be observed. First, that we ground our certainty out of our selves, upon the infallible promise of God. Secondly, our certainty must be joined with fear of offending God, as it is written, Be not high minded but fear, Rom. 11, 20. Thirdly, presumptuous sins are to be avoided, Psal. 19, 13. Fourthly, it may not be applied to licentiousness. I astly, we are not to be ignorant, that it is never severed from some doubting, which is moderated and overcome by a true and lively Faith.

How can our Faith be certain, and yet be moved to doubting?

Yes, for these come of diverse grounds; certainty of faith springeth from the nature of faith, and from the truth and power of the promiser, Rom. 4, 20. but doubting cometh from the weakness of faith, as shaking cometh from the palsy, not from the hand.

What is the use of all this?

First, it administereth a marvelous great comfort to such as have obtained grace to believe truly, although weakly, for they be without hazard of perishing, and certain to have salvation. Secondly, an admonition to labor hard for faith, and to preserve it when we have it. Lastly, that the Papists must needs doubt of their salvation and be fearful, seeing they will have the promise of life eternal fulfilled unto them, upon the merit of their works, and not on their faith only. For they are always doubtful whether they have merited sufficiently, they know not when they have done works enough: yea, in their Tridentine Council, they commend no other faith but conjectural, even a bare opinion and hesitation; condemning full assurance or certainty of faith, for impious presumption, allowing not certainty of grace, without a special revelation from heaven.

WHat things be contained in this Text?

Four things: First, he proveth by the word of the promise, that Abraham is the father of believing Gentiles, (as it is written.) Secondly, he she weth how and in what manner he is their father (before God.) Thirdly, he commendeth Abraham's faith in respect of that whereunto it leaned (which is God himself.) Lastly, God is described by two effects, impossible to art or nature: First, quickening the dead, secondly, calling things which were not, as though they were; here is the second main part of this chapter, namely a degression into the praise of Abraham.

From whence is the authority fetched, which is here brought to prove the believing Gentiles to be Abraham's children?

Out of Genesis 17. 5. which Oracle containeth the Etymology or notation of Abraham's name.

What is here meant by many nations?

All such as should believe, of what nation or people soever they were.

In what sense is Abraham called their father?

First, because he was a pattern of faith to all believers. Secondly because he was a teacher of that saith, being a Prophet, Gene. 20. 7. Thirdly and chiefly, because all believers have fellowship with Abraham in those promises concerning the Messias, which were made to him.

But how came Abraham by this honor, to be the father of all believers?

By the virtue of God's free promise, being believed by him; therefore Abraham had not this honor by works.

But how and in what manner is Abraham the father of all believing people?

That is expressed in these words [ before God ] which words be taken diverse ways of interpreters: some expound it thus, (before God) that is to say (as God is, or after the example of God, who is father of all people, Gentiles as well as Jews;) so is Abraham a father. Some again expound it thus, (before God) that is, so he is a father as the fatherhoode of Abraham cannot be understood by man's reason, but by the Spirit of God. But these words (before God) are to be understood of a spiritual kindred, such as hath place before God, in his sight and account, and maketh us accepted in his sight: there is great necessity hereof, because sithence the blessing of saving health is contained and shut within the seed of Abraham, therefore we must be Abraham's Children according to faith, that we may be partakers of life eternal.

What is the instruction from hence?

That the Jews which are Abraham's children only according to the flesh by carnal generation, are not so precious in God's sight, as the Gentiles which believe; for these are properly children and heirs of heavenly Canaan, where of the earthly was but a type and a shadow.

What is that whereunto Abraham's faith doth lean?

It is God whom he believed; now to believe God is not only to give credit to his word, but to put confidence in his merciful promises; for faith cannot find any stay until it come to God, because he only is infinite in power, as well as in truth and goodness; for he alone can produce a being out of a-not-being, and restore life to things dead.

What testimony did God give to Abraham of his infinite power and omnipotency?

Unto the persons of Abraham and Sarah, who in respect of generation were as good as dead; for she was both barren, aged, and past bearing, and he was an hundred year old: so as there was in reason as much hope of the dead to engender, as of them. This of quickening the dead may be stretched further, even to the particular raising of some who were naturally dead, as Lazarus and others, as also to the general resurrection of the dead at the last day, in both which respects God doth quicken the dead: also the Saints while they lived, have had often experience of this effect of God's power; namely, that being often (as it were) dead in their own opinions by great sickness or very perilous dangers, they have been suddenly and mightily revived, as Daniel in the den, Isaac on the Mount Moriah, Joseph in the pit, Moses in the water, and Peter on the water: nay further, this hath also place even in soul cases, for while some that have thought themselves no better then dead and lost men, in respect of their many and fearful sins, have yet been quickened by God's mighty grace, and restored to hope, as Job, David, and others. Lastly, in order of Nature, this hath place: for we yearly see things, as Hearbes, Plantes, and other creatures dead in winter, revived in the spring time.

Whereunto should this serve?

To teach the godly in their greatest extreamitics, to fixe the eye of their mind upon God's Almightiness, that they may have comfort, knowing that they have to do with a God, that can say to the dead, Live, & they shall live: Also, to ground all their prayers upon his power, as the chief prop of faith.

Whereunto do ye refer that which followeth, of calling things which are not, as though they were?

Unto the Gentiles, which of no people were made a people by God's especial calling. These words have yet a larger sense, for God fulfilled them in the first creation, wherein by his word only, he made all things of nothing: also he daily fulfilleth them in the regeneration of the elect, who before being not beloved, are now beloved. Hos. 2. 23.

What may we note from hence?

The easiness of creating and regenerating, which with God is no harder for us then to cal a man to us, or to call anything by the name. We see also what an effectual calling is, a powerful working, causing persons to be what they were not; of enemies and sinners, sons of God and righteous.

WHat is the drift of this Text?

To extol and praise Abraham's Faith by two reasons: First, that it did not give place to sense, nature, or human reason. For he believed above the hope of man. Secondly, that it did embrace the truth of God's promise, contained in these words; So shall thy seed be. And thirdly, that he made the Divine promise, the support and prop of his Faith (according to that was spoken.)

What is meant when he saith [He believed under hope above hope?]

That he believed under the hope of God, & above the hope of man: for when things were dosperate in the reason of man, and there was no hope at all, yet looking up unto God, he had hope; he conceived invincible faith in his heart, joined with an infallible hope even against hope of flesh, nature, and all man's reason.

Do ye not by hope understand things hoped for?

It is true, & then the meaning is contrary to that which might by man have been hoped for, he waited for things which were set forth of God to be hoped for; overcoming by his faith, all difficulties, absurdities, & impossibilities, which natural reason might object and oppose to him.

What was our instruction from hence?

This, that a true faith doth enable us to expect such things as the reason of man would never look for. Example hereof we have in Abraham, who being an hundred year old, it was against reason, that he should look to be a Father, yet his faith believed it (seeing God promised it.) Also David against all human reason and hope believed, that he should be King of Israel. Also, when Moses believed, that the people should pass through the Red sea as on dry Land, it was against reason: the like is to be said of Joseph and of many others.

Is it not dangerous in things which are set forth to be believed, to take counsel with the wisdom of the Flesh, or with human reason?

It is so, as appeareth in the example of Sara, of Zacharias, and Moses; all which were punished, because they consulted with flesh and blood instead of believing. Also, in the example of wicked men, who have received hurt by leaning too much to the wisdom of the flesh, more then to the word of God, as they which perished in the wilderness: also a Prince which was servant to Jehoram King of Israel, 2 Kings 7. Lastly, Zedekiah K. of Judah, Ier. 39, 7. Therefore in things which are propounded by the word to be believed of us, we must renounce that which our own and other men's reason can object, seem it never so absurd and impossible which God promiseth, yet it must absolutely be believed.

What was further commended to us out of the first part of this sentence?

That it is the property of a true faith, to keep men in hope, even when things seem desperate. Example hereof we have in our Savior Christ, Math 27. My God my God, why hast thou forsaken me. And Saint Paul, Act 27. & Job & Jeremiah. For faith doth bear it self bold upon the truth of God's promises. For faith doth believe the whole word of God, according as is written, Faith is by hearing, and hearing by the word of God, Rom. 10, 17. But the word of promise is that whereabout Faith is properly occupied, and especially the word of the Covenant, wherein God promised to be merciful to our sins.

Yet the promise that Abraham is said to believe, was of a temporal blessing, even of a large posterity.

It was so, but this dependeth upon the Covenant of grace, and helpeth him to believe that. For, he that can believe God to be faithful in smaller things, can also believe that he will keep his truth in greater things. Again, all earthly pronuses are fulfilled for Christ, who is the substance of the Covenant. Again, all earthly promises proceed from mercy, and Christ is the foundation of God's mercy towards us.

WHat was the drift and end of this Text?

To praise the faith of Abraham by these few Reasons. First, by setting down the hindrances of his faith, as the deadness of Abraham's body, and of Sarah her womb. Secondly, by opposing to it the contrary, which is unbelief. Thirdly, by the measure of his Faith, which was a strong and full assurance. Lastly, by the end of his believing, which was, the giving of God the glory.

What is meant here by being weak in Faith?

Sometimes Faith is put for the Doctrine believed, Rom. 14, 1. then to be weak in Faith is to be rude and ignorant of the truth, and not to be weak, is to be very expert and skillful. But faith is here put for the gift of faith, and by not being weak in faith, he meaneth that he did strongly believe God. This speech is a figurative kind of speech, when one meaneth more then he expresseth, as Psal. 〈◊〉 1. 17. not to despise, is put for to hold in great account.

What were the hindrances which might have troubled and hurt Abraham's faith?

The deadness of his own body and of Sarah's womb, which he did not consider; that is, he thought not these things so able to hinder the promise of God, as God's power was able to fulfill the thing promised: neither did he reason by unbelief against the promise of God, saying he mocks me, or it will come to nothing.

What was the instruction from hence?

This{is} a strong faith yieldeth not to such lets which discourage or daunt it: but breaketh thorough, and overcometh, them all, be they never so many and so great: whereby the faithful are to be admonished of their duty, which is, to strive against the impediments of their faith, not to yield.

What thing is contrary to faith?

Vnbeleefe, by which is meant either a mere privation of faith, when there is none at all: as in Turks and Jews, and wicked men: or a defect in believing, whereby one believeth a thing faintely, through infirmity of faith. Vnbeleefe if it be a mere absence of faith, then it breedeth that wavering, where of James speaketh, I am. 1. 7. if it be but a defect of beleese, then it engendereth doubting such as is here spoken off.

But had Abraham no doubting at all, touching the thing which he believed?

Yes, on every side doubting offered it self, but when he looked to the will and power of God, he was certain of the promises and subdued doubts arising; for it is impossible that any man should so believe as to be freed from all doubting; because every man's faith hath infirmities in it.

Whence happeneth this infirmity of faith unto godly men?

It cometh two ways; first, by want of knowing well such things as are to be believed: example in the Jews, Rom 14. 21. Secondly, by not constantly and firmly cleaving to such things as they know well; as Peter when he walked on the water, knew Christ would have him come to him, but did not closely hold to Christ's words.

What should this work?

Earnest prayer unto God to increase and stablish our faith.

Now tell us of the measure of Abraham's faith what it was?

It was not a little and weak faith, but a strong and great faith, such a faith as fully assured him of the thing promised to him. This word, full assurance, is fetched from ships, which against wind and waves, are yet with full and strong sails carried unto the haven: so Abraham by the strength of his faith, overcame all waves of doubts beating against his mind.

What may be observed from hence?

That in every true faith there is an assurance and persuasion of that which it beleeuth, but not a full assurance, for this is proper to a strong faith. Secondly, that weak Christians should not be discouraged, because they be not fully assured, so as they strive towards it: for the mea sure of true faith is differing, and God looks not to the quantity, but to the truth of faith.

What is the end whereunto faith tendeth?

It is the glory of God, because our faith giveth unto God a witness of his great power, truth and goodness, ever contrary to our reason and sense.

WHat is the end and scope of this scripture?

Together with the conclusion of this Chapter, it doeth conclude the treatise of Abraham's justification. In this conclusion we may observe these things: first, the conclusion it self, verse 22. ( and therefore. ) Secondly, an application of Abraham's example to the believing Romans, and to all believers, verse 24. as teaching a doctrine common to the whole Church. Thirdly, a proof of the fitness of this application, from the end and drift of this Scripture, verse 23. (now it is not written.) Lastly, a declaration of justifying faith, by the twoe special things on which it principally leaneth, (the death and resurrection of our Lord.)

For the conclusion, tell us what is the meaning of it.

Thus much; that it is no marvel if the faith of Abraham were imputed to him for righteousness, seeing by it he did so strongly and lively apprehend the mercies and promises which the strong and faithful God gave him.

We may not then think by the Apostles words (therefore) that he meant to make faith a meritorious cause of Abra hams righteousness.

No surely, his purpose is to declare, not what his faith merited, but that it was a true, lively, and sound faith, seeing it did so firmly lay hold on the truth and the power of God, promising to Abraham eternal blessedness in the person of the Messiah.

May not a weak Believer by this be moved to think that he is not reckoned just, seeing he cannot so strongly believe as Abraham did?

No such matter: For this Text applieth Abraham's example not unto strong believers, but unto believers. For whosoever believeth truly though weakly, yet that weak faith (being true) shall justify them. For Faith justifieth not as a quality, or in respect of the quantity and measure, but by the virtue of the object.

But is not righteousness imputed to the elect, before they do believe?

No such thing; it was not imputed to Abraham till he had faith. Likewise, it is reckoned to his children on this condition, so as they believe, or at that time when they shall believe. Faith and imputation of righteousness go together in order of time, though not in order of Nature, for so faith as a cause goeth before.

Tell us now what the application is?

Abraham believed and was reckoned righteous: likewise all Abraham's Children are justified by believing the promise. For no otherwise are the Children to be just, then was the Father, who by an inheritable right conveyeth to them, the Justice imputed to himself.

What is the ground and reason of this application?

The scope and end of the Scripture which aimed not at Abraham only, when it is written (he believed, and it was imputed to him for righteousness) but had respect herein to all that should believe as Abraham did. This may appear by the fifteenth Chapter of this Epistle, verse 4. that the things which are written of someone, do concern all. Also Paul saith so much in effect in this place, That that which was written of one Abraham, did belong to all the faithful.

But how will this hold in other things which are written both of Abraham & others which no man may draw unto himself for imitation, as Abraham's sacrificing of his son, and lying with his handmaid, and many such like things? and if it hold not in these things, how then doth Paul with any strength of reason gather in this point of Justifying by Faith, that it belongeth to us, which was written of Abraham?

The answer is this: Some things which are written of Abraham and other of the Saints, are personal or singular which either were their infirmities, or such things as they did by a singular calling, as Elias his praying for fireto fall 〈◊〉 heaven: and some other things are written of them, which they did by virtue of an universal vocation, which are common to them with all others. These we may distinguish after this manner: Such things as they did besides or contrary to the law of God, these are singular and personal, and herein we must not imitate them; but such things as were agreeable to the law, or the general commandments of God, they belong to the general estate of all God's people, and in them we are to follow them; as for the other, we are not to read or think of those singular things without fruit, for the whole Scripture is profitable: howsoever we may not become followers of them therein, yet there is of every Scripture a profitable use perpetual to all times.

What other things may be noted from this ground of the Apostles application?

Sundry things: first, the saving use of the Scriptures is proper to the faithful, for whose good alone they were written; a speciallmercy. Scondly, that divine truth must be proved by divine Scripture, and not by human writers, which are of no authority in matters of salvation. Thirdly, examples serve very well to declare doctrines and commandments, because to things hard and doubtful, they bring great light and clearness, for that in them the mind and senses both are joined together. Fourthly, we learn that it is a great comfort to the faithful, to be made equal to Abraham in justification. To Iusticiaries, mercenary hypocrites, infidels, and profane unbelieving worldlings, it hath no comfort.

What is the fourth thing contained in this text?

To lay forth the two principal things, whereunto faith leaneth, to wit; the death and resurrection of our Lord. For Christ dead and raised again, is the thing which a true faith chiefly looketh unto because there it is that faith findeth matter of support & stay to itself. Therefore the Apostle doth join his death and resurrection together: because neither his death without his life, nor his life without his death, could any whit avail us to Salvation. Hence are they in Scripture so often joined together. Pagans can believe that Christ being a man died, but that he is risen, they do not.

Who delivered Jesus to death?

Judas for his gain, the Jews for envy: Christ delivered himself for his Fathers will to obey it; God the Father delivered his Son for the redemption of sinners, out of his love, as it is written, So God loved the world, John 3. 18. This last delivering is meant here : Judas, Christ, God did one and the same thing, but not for one and the same end; therefore Judas a sinner, and God just.

What was learned hence?

That the whole efficacy of Christ's death, doth depend upon God's free will and decree, that is; that his death had been of no force to satisfy God's wrath, had he not died according to the determination of his father: and this is that which is written, John 6. 27. Him hath God the Father sealed.

To what death was Christ delivered?

To the most shameful and cruel death of the Cross; his bare death is not only here meant, but all the miseries of his life, yet his death only is named, because it was the perfection of all, and that wherein his obedience most appeared; the top of his obedience, & Epilogue of his passion.

What necessity was there of his death, seeing he was free from sin in himself?

Although himself had no sin, yet our sins were all imputed to him, as to our surety and pledge, who was to answer for us. But further, this was the end for which he died, that overcoming death in his resurrection, he might fully satisfy for our sins. For death by GOD'S just decree, was pronounced the wages of sin, Genesis 2. we had surely suffered it eternally, if our Mediator had not both borne and conquered it.

What sins doth he speak of?

Not our light and common infirmities, but our most grievous and heinous sins, by the which we deserve even to fall from the grace of God, if he should deal with us in rigor: not his but our sins were the cause of his death; which suffied for all, hath acquitted us from them all, one and other.

What learn we from hence?

Very many things; first, that we are bound to love Christ, who so loved us. Secondly, we must love our enemes as Christ Jesus died for his enemies. Thirdly, sin is a most loathsome thing, being the cause of Christ's accursed d ath. Fourthly, that there is just cause of being humbled by this consideration, that we were the means of Jesus death, we killed the Lord of life. Fifthly, there is matter of great comfort, to hear that our greatest sins are done away by his dying for us, for his blood was of infinite value, being the blood of God, Acts 20. Sixthly, that all men must be fearful to offend God, who shown himself so merciful and so just, in the death of his son: just to his Son standing in our room, but merciful to believing sinners, whom he absolveth by his Sons death let this mercy lead men to reverence God continually.

Did Jesus remain in death?

No surely, for then he should be thought to dy for his own sins, also to be but a mere man: and therefore he rose again, even to declare that he was God, and absolved from our sins and we in him: for in that death could not hold 〈◊〉 in his den and house, that made it manifest that our sins which he took upon him, were all discharged, that we might be just through him. This is the meaning of that which is here written, He rose again for our justification. Christ is said to be raised of God, who delivered him, and of himself, for God doth all things by his Son.

Is there any other fruit of his resurrection?

Yea, for thereby Christ's members are raised up to newness of life, Rom. 6, 4. Also it is a pledge of our resurrection to life eternal at the last day, 1 Corm. 15. Lastly, in his resurrection, he began his exaltation unto glory, and hath given sufficient testimony and declaration of our absolution from sins, out of which sithens he was delivered, as his raising again did prove (for he had stayed in death, if but one sin had been unsatisfied for) hereby we have assurance of our justification in him.

WHat is the connection or dependence between this Chapter and the former. Also tell me the argument of this Chapter, and of what parts it consisteth?

Paul having taught in the last verse of the former Chapter, that man's justification before God, was founded upon the death and resurrection of our Lord Jesus being by faith apprehended, now he continueth the same argument, and showeth what a river of benefits do flow out of this Fountain of free Justification, both to present comfort, and life eternal in the heavens. Upon the rehearsal and demonstration of which benefits, (as the two principal parts) this Chapter standeth. For first, he reckoneth up the several and singular fruits of the passion and resurrection of our Lord, beginning with justification, the foundation of reconciliation & peace, whence the rest do issue to ver. 5. after followeth the demonstrative confirmatiō of the same, to verse 19. Unto which is anexed an answer, touching a question wherefore the Law entered, namely, to increase sin, and make the grace of God to superabound, in the two last verses. For this first verse, there be these four things done in it. First, the Author and worker of so many great benefits is mentioned, [ The Lord Jesus Christ. ] Secondly, the hand which receiveth him, to wit, [ Faith. ] Thirdly, Justification, as the imediate fruit of Faith in Christ. Fourthly Peace, as the nearest effect of a justifying Faith. Touching the words, by Justified is meant as afore in Chapter 3. to be absolved from sin, and accepted as righteous before God, thorough or by faith; that is, not for faith as a meritorious cause, or by infusiō of the habit of faith formed by love, but by faith, as a spiritual hand & instrument receiving Christ dead and raised again. By peace, not mutual concord between Jew and Gentile differing about the Law, but reconcilement with God; and therefore the verb [ Have ] is to be read in the indicatiue, not in the imperatiue mood, as the old Latin translation reads it; which reading and sense, some of the Fathers favor, contrary to the authority of the Greek Copy.

What is the drift of this Chapter?

To teach and set forth justification by the effects, and by the contraries. The effects of justification mentioned in this Chapter, be sundry. First, peace with God. Secondly, access unto his grace. Thirdly, standing in that grace. Fourthly, hope of glory: these be internal, they which follow be external. Fifthly, rejoicing under that hope. Sixthly, joy in tribulation. Seventhly, patience and experience out of a sense of God's love in Christ. The contrary is Adams disobedience and death ensuing thereby.

What use is to be made of these fruits of Justification?

A twofold use: First, there is a reason from them to prove, that Justification is by faith the reason is this; That Justification which breedeth and bringeth forth peace and the rest of these effects, that is, true Justification. But Justification by faith, bringeth forth peace, and the rest of these effects, therefore it is the true Justification. The second use is this; by these effects in our selves, we try out the truth and certainty of our Justification before God. Where these effects be found in any true measure, there the cause which is justification, must go before.

What 〈◊〉 the first of these effects?

Peace with God, by which (some think) is meant mutual concord and amity amongst men, & then they do read it exhortatiuely [ Let us have peace. ] but this cannot here be understood, for then he would have said peace with men; neither would he have said in the first person [we have:] But by peace with God, is understood Reconciliation, not human, but divine atonement, whereby our sins which breed enmity, and separate God from us, being forgiven us, we have him now pacified towards us, and of a more then terrible Judge, he is become a most kind and amiable Father.

Then our sins had made a division between us & God.

They had so, but the guilt of them being done away and pardoned through faith in Christ's death, now God is one with us, and we with him, even so many as have Faith to believe in Christ, who was dead and risen for them.

Where do ye find peace put or used for truce or atonement with God?

In many places of Scripture, as where Christ is called our peace, and the Prince of peace, & our Peacemaker, Isaiah 9, 6. Ephes. 2, 21. Col. 1, 18.

Is this a great benefit to have God reconciled unto us?

Yea surely, for all our happiness standeth in it, and without it there is nothing but misery. For, in his favor is life, and death in his displeasure. From which benefit, doth follow a tranquility and peace within our selves, which is called peace of Conscience, upon which doth follow another outward peace, even agreement among Brethren.

What do ye call peace of Conscience?

When the wounds and terrors of the Conscience, caused in us by the fear of God's judgments for sin, being healed by the death of Christ, instead of accusing and terrifying, it doth excuse and acquit us before God, whereof follows unspeakable quietness & rest in the soul.

What difference put ye between a true peace of a good Conscience, and a false peace of a dead and benumbed conscience?

They agree in this, that both are quiet, but in other things they differ much; as first, the dead conscience is quiet, because it hath no feeling of sin at all, & of the terror of God's wrath for the same: but a good conscience is quiet, because it feeleth sin to be forgiven, & God pacified. Secondly, a dead conscience feareth not sin, but a good conscience is awful of sin. Lastly, a dead conscience though it be quiet, yet it comforteth not; but a pacified conscience hath unspeakable comfort within it self. For, it is a continual Feast, cheering the heart admidst dangers.

How is this peace of Conscience gotten and preserved?

It is gotten two ways: First, by grieving for our sins past, done against God's Law. Secondly, by believing the promises of the Gospel touching forgiveness of sins. Also, it is two ways preserved, first, by avoiding all, but especially known sins. Secondly, by doing every duty uprightly, though not perfectly. Thirdly, by often confessing our sins, and earnest asking of pardon, and forgiveness for them.

May not this peace with God be lost?

The sense of it may be lost, but the thing it self cannot be lost: the sense of it may be lost, either by some gross actual sin, or by some strong fit of temptation, or when men wax proud and secure. This may be declared by the comparison of the Sun under clouds, of fire covered under ashes, of trees dead in the Winter, of a man in a trance. Also, it may be declared by the examples of the godly, as Job, Jeremiah, David, Hezekiah, Christ.

How is this peace recovered, after the sweetness of it is lost?

By private prayer and comforts of the Godly, James 5. Secondly, by remembering the old mercies of God. Thirdly, by attending the public Ministry. Fourthly, by renewing our repentance more seriously.

By what means is our peace wrought with God?

By means of our Lord Jesus Christ, without whom nothing is to be found in God, but wrath and horror. As contrarily thorough his mediation and merit, all grace and favor is procured for us. They which say, that Jesus is the preserver of us in this estate of peace, say true, but say not all, for this peace was effected by Christ, as a joint cause and fellow-worker with his Father: for whatsoever the Father doth, that doth the Son.

WHat is the Sum and drift of this Text?

To lay down three fruits of a iustifyfying Faith. First, access into the grace of God. The second is, a standing in this grace. The third is joy under the hope of glory.

What is meant here by grace, and by access unto this grace?

Some do understand by grace, the grace of a good conversation, or of imputed justice, which here is called Grace, because it is freely given; and then to have access, is freely to be brought into such an estate, wherein Christ with his merits is imputed to us so soon as we believe. But by Grace I understand the free favor of God; and to have access to this grace, is to have a liberty to come or approach to God in all our wants, being through Faith in Christ made gracious and favorable to us. This is the same with that of Paul, Ephes. 3, 12. We have entrance with boldness through confidence and faith in Christ: and also with that Heb. 4, 16. We may with boldness come to the throne of Grace, hoping to find help in the time of need.

How doth this fruit follow the former?

Very fitly: for as our sins not forgiven, do shut us out, so sin being pardoned, and God reconciled, we may now resort to him, being made propitious to us. This may be declared by the example of Absalom, who being in his Fathers displeasure, might not come in his sight; but atonement being made by Joab, he afterwards came before his Father. This then is a marvelous great benefit, that we so little and unworthy, should be allowed to enter once into the glorious presence of so great and worthy a God. It is a great privilege for a mean subject, obnoxious through some crime to punishment, by the mercy of his Prince not only to be pardoned, but so honored, as he may at all times have access to his Prince, and entreat both for himself and his friends. Here is then an amplification of the first benefit. For it is more to be brought to presence, then only to be reconciled.

By whom have we this privilege?

By Christ Jesus alone. For he alone it is, who presenteth our Prayers in his own name, and by the merit of his death cleaoseth our Prayers, that God may accept them. And heerofhee is called our Intercessor, because his death cometh between God's justice and our sins, to make way for our prayers to come before his Mercy-seat.

What think ye of them who come unto God by the Saints?

First, it is vain and needless, seeing we have Christ our atonement & spokesman, by whom we may come to his Father. Secondly, it is injurious to Christ, to join any with him in the office of Mediatorship. But whereas it is objected, that we may well use the Saints by them to come to God, as we come unto Kings by Dukes and Earls; my answer is, that the comparison is not like. First, because earthly Kings cannot be everywhere to hear and see all, whereas Christ is infinite, and is everywhere. Secondly, God alone hath appointed us to come unto him by Christ, and by him alone.

What then think ye of them who say, We must come unto God thorough Tears, sorrow, Repentaunce, and good works?

They honor those things too much, and make Christ of them, by whom alone it is, that we have access to his Father: we must bring those things to God as fruits of his grace, but by the merit of them we may not look to be brought into God's favor and acceptance.

Why doth he mention Faith?

Because both Christ himself and all his benefits, come to us by the means of Faith.

Rehearse the third fruit of a justifying Faith?

〈◊〉 in the grace of God. By which is meant the perseverance of believers in the grace and favor of God, and in that blessed estate into which they are brought by his favor: that this is here meant, may appear both in Scripture speech, & common speech: perseverance and continuance, is noted by standing, as Psal. 1. 1. & 122. 1 Cor. 16. 13. Thess. 2. 8. And we use to call a place of continuance a station or a standing: also of a man that is resolved, we use to say he stood to it.

What then do ye gather from hence?

That a true believer which once hath peace with God, being reconciled to him by Christ, cannot wholly and forever fall from this grace of reconcilement, but abideth to the end in that grace.

Why do ye say he cannot wholly fall?

Because partly or in part he may loose grace; that is, he may loose many tokens and gifts of grace: as peace of conscience, touching the secrete feeling of it, joy in the spirit, clearness of understanding, feeling and affection to goodness, fervency of love, holy boldness, confession of God, with many such like, as appeareth in David and Peters case. For as a healthful sound man falling sick, he may loose many benefits and comforts of life; as health, strength, liuelinesse, favor, beauty, appetite, and such like, but yet retain life it self: So he that once by faith liveth to God, cannot wholly loose this life of faith, though he loose many effects and companions of this life, which the godly do loose when they waxproud, grow secure, or fall into some grievous sins.

Why do ye add that believers cannot fall forever?

Because the falls of the faithful are but for a time, for they rise againby repentance, and after recover themselves; as in David and Peter and others.

Why do ye say that believers cannot fall from the grace of reconcilement?

Because all others which are not true believers may utterly and forever loose all grace, and believers themselves may loose many graces and fruits of faith; but the grace of atonement with God, being once by true faith laid hold on, can never totally be lost, nor that faith where by it is embraced, because God's love and covenant be eternal.

Nothing is unchangeable but God, therefore grace is changeable and may be lost.

Grace is double; first, a grace making us gracious and freely accepted with God: this is unchangeable as God himself, for it is his free love and favor. Secondly, a grace freely given; that is, every gift which floweth from his free favor, as the grace of sanctification, of faith, repentance, hope, love, &c. These graces in themselves be chāgeable, but being preserved of God by a second grace they be durable and lasting; to the grace of faith God addeth another gift of perseverance, by which the former gift is kept also, 1 Pet. 1. 5.

But Saul, Judas and Esau, did wholly loose grace.

The grace of reconcilement and true faith whereby it is received, they never lost, because they never had it: they lost only that they had, even a general illumination, and common gift of the spirit.

But Solomon had the grace of reconcilement, for he was God's child, yet he fell from that grace.

It is true, he was the child of God, and he fell most grievously, and did long lie in his sin, but he recovered his fall and was saved. For first, he is of the Holy Ghost entitled the beloved of God, 2 Sam. 12. 24. 25. which was never affirmed of any reprobate. Secondly, he was one of the penmen of the Scripture, even an holy Prophet: and of all the holy Prophets, Christ saith they sit down in the kingdom of God, Luke 13. 28. Thirdly, he was a tipe of Christ, and so was never any reprobate. Fourthly God's promise was made especially touching the person of Solomon; that howsoever his sins should be corrected with the rod of men, yet his mercies he would never take from him, nor remove his loving kindness, 2 Sam. 7. 14. 15. Fifthly, he was by repentance restored to God and to his Church, as appeareth both by the title of his book, called Ecclesiastes, which is as much to say, as a person united again to the Church upon his repentance done and published in the Church. And the argument of that Book, which is a large condemning of those vanities and follies wherewith he had been overtaken, do fully witness his repentance; but none that repenteth can perish, Luke 13, 2. Therefore whatsoever else he lost by his fall, yet the grace of reconciliation with God, he lost not.

But the Apostle saith of such as taste the good word of God, and the power of the world to come, that they may fall away, Heb. 6, 5.

True, such as taste only, that is, lightly & slenderly be touched, may; but the true believer which eateth, and digesteth, and receiveth the word, cannot fall away.

Yet the Apostle, Heb. 10, 26. saith of such as have received the knowledge of the truth, that they may utterly forsake God and renounce him.

The Apostle speaketh of such as receive the knowledge of the truth by their judgment, and not by their affection, into the brain, and not into the heart.

But Christ in the 13. of Matthew, saith of such as do receive the word with joy, (which is an affection of the heart) that in time of temptation they fall away?

The joy there spoken of, is not the fruit of the spirit in a truly sanctified heart, rejoicing in the sense of God's peculiar love, under the hope of his glory, but a tickling of the mind, delighted with knowledge of new and strange things, which may be in an Hypocrite and be lost, but the other cannot be lost, for of it saith Christ in John 16, 22. it cannot be taken from us.

Yet the Apostle, Heb. 10, 29. writeth of such as be sanctified by the blood of Christ, that they may go from God and perish?

He speaketh of such a sanctification as standeth in profession, and not in power and practice. Secondly, he speaketh of a general sanctification, which maketh a light and slender change, not of a special sanctification, which effectually and more thoroughly changeth & transformeth a man into the Image of God.

But the true Believes which are truly sanctified may sin grievously against Conscience, and thereby wholly loose Grace.

All grievous sins against Conscience, do not utterly destroy and put out grace, but much weaken & slake the grace of God. These grievous sins of Conscience be of two sorts. Some proceed of human infirmity, such as of David, Peter, Solomon. Others arise of diabolical malice, such as of Judas, Cain, Esau; these do destroy grace. But God's children after their calling, cannot fall into such, for all their sins come either of ignorance or weakness, but not of malice and profane contempt of God, and these alone do lay wast the conscience.

What think ye of that Doctrine, which teacheth that one effectually called, may wholly through some gross sin, loose grace, and fall from Christ, yet afterwards again be joined to him?

This is utterly untrue, for as Christ being alive from the dead, dieth no more but liveth eternally unto God; so likewise the life of grace in his members is perpetual, and can no more return to the death of sin, then Jesus can return to the grave, Rom. 6, 8, 9. for the life of grace must be the life of glory, therefore eternal and unchangeable. Moreover, if a Christian may so fall from Christ, as he shall need to be engrafted and joined to him the second time; then also this new ingrafting must be sealed by a new baptisine, which is absurd and impious. For, as men are but once borne into this world, so they are but once borne anew, and are but once to have the Sacrament of new birth: and if there be any such extinction of Grace, how is the seed of new birth immortal, and his love unchangeable, and his 〈◊〉 abides forever.

How 〈◊〉 it the prodigal child (who is the picture of one that after grace of reconcilement, falleth from his obedience to God) is said, Luke 15. to be lost and dead, being before a child.

To this I answer, that it is a parable, and sure arguments cannot be raised from parables. Secondly, it is said of that child, that he was lost and dead; and it is true, he was so in his fathers opinion, and in his own seeming: so God's children in their own sense, and in the opinion of the Church their mother, they are lost: but truly and indeed they are not so.

You hold then confidently that a man regenerate, which once truly believeth in Christ, can never be quite plucked from grace?

I do confidently affirm and that for very good and undeceivable reasons and grounds, which I will rehearse in order. The first is from the authority of Scripture, Psal. 1. 6. The wicked and his ways shall perish: but the Godly and his ways shall be known and crowned. Psal. 37. 24. The righteous falleth and riseth again, because the Lord held under his hand. Psal. 125. 1. He that trusts in the Lord shall be like Mount Zion that cannot be removed. Math. 24. 24. It is not possible that the elect should be deceived. The second reason dependeth upon God's election, upon which the stablenes and firm steadfastness of the faithful is grounded as upon a most sure rock & mountain of brass; as it may appear by 2 Tim. 2. 19. where the Apostle having spoken of some Apostatates who were fallen from God, he doeth comfort the weak minds of believers with this resolution, that their standing is firm because of God's election: which for the assurance and certainty of it is there likened to a soundation or seal, two things of greatest strength and validity. The third reason or ground, dependeth upon the free and unchangeable covenant, which God hath stricken with his elect: the tenor whereof is in Jeremiah 31, 38 40. From whence I do observe, that the covenant of grace and salvation is every way sure and constant, both on God's part who altereth not his good will towards his: and also on our part, who shall have no will to depart from God. This reason may be strengthened by the consideration of God's infinite power an 〈◊〉 truth, which maketh him able and careful to perform unto the elect his most merciful covenant. Rom. 4. 2. The fourth ground or reason is the intercession of Jesus Christ, who as he prayed for Peter that his faith should not fail, Luke 22. 32. so in John 17. 11, hec prayeth for all the Apostles, and all believers, that they might continue in grace unto the end: and God the father will deny nothing to his Son, who is heard in all which he prayeth for. The fifth ground is from the nature of spiritual and saving grace, which is not subject to corruption, but is permanent: this may appear by the words of our Savior, John 16. 22. My joy shall none take from you, also John 14. 16. My spirit which I give to you shall abide with you forever; and Saint Peter in his first Epistle, 1, 23. calleth the seed whereof we are begotten anew, immortal seed: and S. John saith it remains in those which are born anew. Lastly, S. Paul saith, that the gifts of God are without repentance, Rom. 11, 29. Now the reason why saving grace doeth not corrupt and die, is, because it is confirmed and preserved of GOD, Jude 1 5. Sixthly, the constancy of the love of God, who never 〈◊〉 nor casteth out, such as once in love he embraceth. John 13. 1. Moreover, the faithful are committed of the Father to Christ to be kept, who being stronger then all, none can pluck them out of his hands, John 10, 18. Lastly, if any which once be truly Christ's members, and God's children could utterly fall from God, both the power and truth, and will of God must be called in question. The stableness of God's children may be set forth by these comparisons. First, of a tree planted by the waters side, whose fruit and leaf never fadeth, Psal. 1. 2. Secondly, of a Cedar tree in Libanon, which is a strong and lasting tree, Psal. 92, 12. Thirdly, of a high and firm mountain, which is impregnable, not to be prevailed against, Psal. 125, 1. Lastly, of a house built upon a Rock which standeth unmovable against all weather, Math. 7, 24.

By what means be the faithful preserved in this estate of Grace?

Especially by the Ministry of the word and Sacraments: also by private prayer and Meditations, also by conference and practice of the word.

Will not this Doctrine breed security in God's children?

No, because the Scripture which teacheth their steadfastness, doth also teach that their own care and watchfulness is required thereunto, as in that saying of Paul, Let him that standeth take heed least he fall, 1. Cor. 10, 12. 1 John 5, 18.

What profit is to be made of this Doctrine?

First, an earnest desire to be in such a permanent condition, as in earthly things we couct the most dureable. Secondly, a great thankfulness to God, who hath set us in so firm an estate of happiness. Thirdly, God's Children may arm themselves with this doctrine against the dread of being utterly forsaken. Fourthly, it will stir up a diligent heed and looking to our selves to continue in the use of all good means.

What is the fourth fruit of a justifying Faith?

Joy under the hope of God's glory. Secondly, Hope. Thirdly, the joy which ariseth from hope of his glory.

Doth God Communicate his glory unto his Saints?

He doth so, as it is plain by these words, and Rom. 8, 29. But whereas the Prophet Isaiah saith, he will not give his glory to another, that is his essential Divine glory, which is peculiar to himself as God; as to trust in him, to pray to him, this he will not give to another: but his blessed glory, of this his Children shall have part, so far as they be capable of it.

In how many things doth this blessed glory of Heaven consist?

In three things: First, in removal of all manner of miseries, from which the Children of God in heaven shall be as free as God the Father; for it is written, Reu. 14, 13. Blessed are they that die in the Lord, they rest from their labors, Revel. 21, 4. All tears shall be wiped from their eyes: also, There shall be no sorrow, nor cry, nor pain. Secondly, they shall be as free from sin, as God himself is, for in the heavenly Citty no unclean thing shall enter. Thirdly, they shall enjoy the presence of all good in all perfection, and forever.

What is the glory peculiar to the bodies and souls of God's Children in heaven.

Their bodies shall be strong, immortal, incorruptible, beautiful, and bright as the Sun, 1 Cor. 15, 41. Math. 13, 43. and their souls shall be filled with the love of God, and of his Saints. For every glorified person shall reign as a King, having a crown of glory set upon his head. Moreover, this glory shall know neither end nor measure, but is infinite both for continuance and degree. But their glory shall not be equal, all shall have glory (that is) heavenly glory, and most blessed glory, and all shall have fullness of glory; but all shall not have equal glory, there shall be more or less, according to the measure and fruits of faith, as an hundred vessels cast into the sea, all shall be full, but one may contain more then another.

What do ye cal the hope of glory?

A certain expectation or looking for it to enjoy it hereafter, as verily as though we had it already. For it may appear by that which is written of it in this chapter, that there is great certainty in Christian hope, because the Apostle saith, That Hope maketh not ashamed, which it would do were it doubtful and might fail us.

What ariseth of this Hope?

Vnspeakable and glorious joy of heart.

What do ye cal this joy, and how doth it differ from worldly joy?

This joy is an holy affection of the heart, being made glad and cheerful upon this undoubted truth, that the time will come when all evil shall be taken from us, and all good bestowed upon us in all perfection; that is, when we shall be glorified with God. This joy doth differ from worldly joy in sundry and many things. First, Christian joy cometh from the spirit, the other from the flesh. Secondly, Christian joy ariseth from the sense of heavenly blessings present, and hope of full blessedness to come. But worldly joy springeth from the having and presence of earthly and perishing good things of this life. Thirdly, Christian joy is lasting, worldly joy is fading. Lastly, Christian joy stirreth up to the praises of God in whom they joy; wordly joy 〈◊〉 up to the comendations of such worldly things and pleasures as men love and delight in. I et worldlings strive to turn their carnal joy, which is as the cracking of thorns short and vanishing, into spiritual joy, which is always lasting: and let the godly beware they change not their Christian joy into wordly, but learn more and more to joy in God's present love, and hope of his promised glory.

WHat doth this Text deliver unto us?

Another fruit of a justifying Faith, which is joy in afflictions.

How doth he prove, that believers rejoice in afflictions?

By this reason: because God useth affliction to increase in them hope of glory. This the Apostle doeth manifest unto us after this sort: Affliction worketh patience, patience worketh experience, experience worketh hope; therefore affliction causeth hope.

What meaneth the first words of the Text [Not so only?]

They imply a comparison of the more with the less, and are thus much. Believes do not rejoice alone under the hope of heavenly glory, but which is a far less likely matter, they rejoice in and for their afflictions. Or more plainly thus: If believers rejoice, because they certainly look to be glorified with God in Heaven, this is not to be marvelled at: but this is rare and wonderful, with gladness to embrace afflictions, which have in them both much pain and shame. In the conexion of sentences, note, that it is the property of that joy which ariseth from the hope of celestial glory, to cause and breed this joy which believers have in their tribulations & sufferings. For the remembrance of that great and blessed glory which they shall have in the end, causeth all things to be sweet and pleasant unto them which they meet with in thelr way, whereby they must pass to that glorious and most happy end, their Country in heaven.

What may be gathered from hence?

If hope of glory sweeten troubles, how much more doth it make benefits sweet and joyous? And this is that which we are to learn from hence, that where hope of glory once entereth, it maketh both prosperity and adversity to be joyful and gladsome: and further, that there is no true and sound joy either in time of affliction, or in time of peace and plenty, but that which springeth from hope of glory to come. This is the root of true joy.

What is to be noted in the next words, [We rejoice in tribulation?]

First, that God's children are subject to troubles in this world. Secondly, the troubles of God's children are helpers of their joy.

Of what sorts are the troubles of the faithful?

Of two sorts: some be common to thē with other men of the world. Some be proper and peculiar to the godly themselves. These common afflictions or troubles, are sickness, poverty, reproach, famine, plague, war, banishment, pain, anguish, and such like. These common troubles they all come from God, who is the author of all afflictions: for there is no evil in the City, but the Lord hath done it, Amos 3, 6. Secondly, they come by means of our sins. Man suffereth for sin, Lam. 3. Thirdly, to the end, to correct for sin past, to prevent sin to come, to humble for sin present, to make trial of patience, to whet our Prayers, to teach us love & compassion towards others. Secondly, the proper and peculiar troubles, they be either such as happen for righteousness sake, that is, for a good cause, namely for defense of the truth, or for well-doing; these troubles be called persecutions. Or such soul afflictions as arise from the apprehension of God's fierce wrath for sin, which is called conflict of Conscience. These afflictions do arise from the weakness of faith, distrusting God's promises and mercies: and also from the malice of Satan, aggravating their sins and God's Justice. The reason why God doth thus afflict his Children is, first, for a more especial trial of their Faith, also by their constancy to strēngthen others which be weak, and to reprove the wicked world. Lastly, for the greater manifestation of God's glory, who maketh known his power in their infirmity, 2 Cor. 12. Now as concerning the use of this, it is to warn us to look for afflictions, and that every soul is to prepare for tribulations, as Mariners prepare against a storm, and Soldiers against the day of battle.

Thus the godly have prepared themselves for troubles, and being under them have rejoiced; examples hereof in the Apostles, Acts 5, 41. the believing Haebrewes, Heb. 10. and the blessed Martyrs. True it is indeed, that some of God's Children have been heavy and sad for afflictions, as David, Nehemiah, Jeremiah, and Job, but yet they are joyful too; their outward man was heavy, their inward is joyful: one man at one time may have contrary affections in diverse respects, both sadness and joy.

Yea hut tribulations are evil.

They be so, howbeit God's Children rejoice in them, not as they are evil, but as by the clemency of God they are made good and profitable, for all things work for good to them, Rom. 8. 28. For first by them God showeth forth his power & goodness in them, by defending, supporting and comforting his children. Secondly, our daily faults are corrected by them, and we provoked to amendment of our sinful lives, 1 Cor. 11. Thirdly, they pull down our pride and hautinesse of nature, Job 33. 16, 17. Fourthly, they restrain the wanton lasciuousnesse of the flesh. Fifthly, our sluggishuesse and sloth, is shaken off by afflictions. Sixthly, they discover our weakness of strength for humbling us, Psal. 39. 11. Seventhly, they put us in remembrance of our mortality, being messengers and forerunners of death. Eighthly, by means of afflictions, many confessions of faith are wrung out of us. Ninthly, by afflictions, the malice of Satan and the world are better known and avoided, as in Job's afflictions. Tenthly, they stir up the mind to more fervent prayer, Psal. 39. 12. Lastly, they exerciseiand work increase of patience, experience, hope: here it is that the godly take matter of comfort, even in their grievous evils.

What use may be made of this whole doctrine concerning troubles?

It doeth teach us that a true believer is an happy and joyful man in every estate, therefore all should covet to be such. Secondly, this doctrine correcteth the opinion of the worldlings, who think it an unhappy thing to be afflicted, and those men accursed which be always under the rod, and most severely scourged.

What is to be considered in these words (afflictions worketh patience?

Two things, first that afflictions do work patience. Secondly, that God's children 〈◊〉 know this, (knowing that affliction worketh patience.)

But many are impatient in their afflictions, and fall to despair, as Judas.

That is 〈◊〉 of the wicked, that by afflictions they are disquieted and onraged; but Paul teacheth here what use afflictions have in the faithful.

But patience is the work of God, how then is it said of afflictions, that they work it?

True it is, God who is the author and giver of patience, Phil. 1, 29. Paul meaneth here, that afflictions be the instruments by which God is pleased to work patience: and it is usual in Scripture, to attribute that to the instrument which belongeth to God, 1 Tim. 4. 16. Rom. 3, 30. But we must not hereof think, that by afflictions God worketh patience there, where there was none afore: but GOD is pleased to use afflictions to exercise and to work increase of patience where it is, to cause them which by the work of the spirit be already patient, to become more patient, and to declare their patience which they had before: and this is not in the nature of afflictions to work this, but accidentally through God's goodness, turning them to good.

What do ye call patience?

It is a virtue or grace whereby the mind is made strong, to endure adversities and troubles contentedly. Contrarie to this virtue of patience, is 〈◊〉 when we repine and grudge at God's dealings towards us, as the Israelites, Numb. 1. 1. Also blockishness when we are without feeling, and even senceles in our troubles, as Nabal 1 Sam. 25, 37. Now patience is the mean between these two, for it so feeleth the smart and bitterness of affliction, as yet it keepeth it self quiet under the burden, as David, Psal. 39, 9. Job 1, 22.

What learn we from hence, that God out of such evil and grievous things as afflictions, can work increase of such virtue as patieuce is?

His wonderful wisdom and almightines, which as it drew light out of darkness in the creation: so also he fetcheth and worketh good out of evil in the administration of the world: as Physicians, of Hemlock and other poisonful herbs, can make good medicines.

Shew us 〈◊〉 after what sort God dealeth when he worketh patience by affliction?

When afflictions cometh, then God confirmeth and strengtheneth the minds of his children to patience, by many good considerations. As first, that their afflictions come not by chance, but by the determined counsel and will of their Father, Psal. 39, 9 Job 1, 12. Secondly, by the conformity of Christ with his members in their afflictions, Rom. 8, 29. Thirdly, they are moved to consider that it is the will of God that they should be patient in afflictions; therefore their patience it is an acceptable sacrifice and service to God. Fourthly, they have before their eye, the goodwill of God afflicting them in love, and that they have reason, well to bear any affliction which in love of their salvation cometh to them. Fifthly, they consider all the afflictions of this life, to be both light and momentary, and that the glory which shall be given to patient Christians, it hath weight and euerlastingnesse, 2 Cor. 4. 17. Lastly, they consider that every affliction shall not only have an issue, but a good issue, which shall be for the best to them, 1 Cor. 10, 13. Finally, by afflictions the hope of glory is increased in the harts of God's children, to whom afflictions are seals of their bliss: in these meditations the Spirit is effectual to stir up and strengthen patience in the faithful.

Tell us now what difference there is beetweene the Christian, worldly, and heat henish patience?

Christian patience (as ye heard) is grounded upon God's gracious prouldence, his righteous commandments, and the glorious end which the patient shall have: worldly men are patient because there is no remedy, and because it was God's will to have it so. The patience also of the Heathen men was grounded upon necessity of the matter, it was their lot, and by sorrow they could neither mend nor pair themselves. Also if they died, they thought either they should feel nothing, or else be in better estate.

What was taught from the other point, that God's Children know the use of afflictions?

First, that Christians ought not to be ignorant of the use of afflictions. Secondly, that to know the right use of afflictions by proose, is a great means to help up to bear them. Thirdly, that it is a good sign of our reconciliation with God, and that we are his Children when we gain patience by our afflictions, to be the more patient the more we are troubled. And in great troubles to find great patience, the measure of our patience being made proportionable to our sufferings, strength equalled to temptation, 1 Cor. 10, 13.

WHat doth this Text contain?

Two things: First, a fruit of patience, which is experience: Secondly, a fruit of experience, which is hope.

What is the meaning of these words [And Patience worketh Experience?]

Even this: that God's Children by their suffering afflictions patiently, do get experience of God's assistance and gracious presence, thorough the work of God's Spirit in them.

What do ye call experience?

Experience is the knowledge which any man getteth of anything, upon some proof and trial of it. The experience which the Apostle here meaneth, is not civil experience in human things, but Christian and godly experience in things of God and salvation.

How 〈◊〉 is that experience which the godly get by their suffering afflictions? Are there sundry kinds, and which be they?

It is sundry and manyfold. It concerneth either [ 1] God, Satan, others, or our selves. Concerning God first, we have experience of his great might, in that he can uphold us, 2 Cor. 12, 9. Secondly, of singular mercy, in that he will sustain and strengthen our minds. Thirdly, of his marvelous wisdom, in that when he hath exercised and tried his children, he knoweth how to rid them out of it, 2 Pet. 2, 9. Secondly, concerning Satan, we have experience first of his malice and subtlety in tempting and seeking to hurt and destroy us. [ 2] Secondly, of his unableness to harm them whom God will preserve. Thirdly, of his subjection to God, that he is at his beck for the time and measure of tempting, both how long, and how far to tempt. Thirdly, concerning [ 3] other men in our afflictions, we have experience of the godly, for they do manifest unto us in our afflictions, their sound Christian love, by their counsel, prayers, and other duties, as Onesiphorus to Paul, 2 Tim. 1, 16. Also the wicked make known their hatred to us in our afflictions, as Alexander the Coppersmith unto Paul. Neuters and indifferent ones, do also bewray their unconstant and unstable minds, and the rottenness of their friendship, as they that forsook Paul, 2 Tim. 1, 15 Fourthly, the faithful concerning themselves in their afflictions, they have experience both of their corruptions, and of their graces. For their afflictions open unto them the perverseness of their Nature, which before was hid from them, as in Job. 5. Also their weakness, how unable they be to bear, and how apt to faint under burdens, Psal. 116, 11. and moreover, they have experience by their afflictions of their love to God, and of their faith and trust in God, as also of their meckenesse towards men, and of their fortitude and courage. And lastly, it will lead them by the hand to another experience of themselves, that they are the sons of God, truly and indeed, not in name and profession only & this last experience is especially meant here, as appeareth by the 5. verse of this chapter.

What is the fruit of this Christian experience?

Hope, which is a sure expectation, whereby believing Christians do certainly look to enjoy the good things promised, especially the blessedness of eternal life.

How is it meant, that experience bringeth forth Hope, seeing there is no patience nor experience, except first there be an hope of glory? How is it that hope doth beget experience, and yet experience doth bring forth hope? how can hope be both the mother & daughter of experience?

The case standeth thus hope of glory causeth that afflictions are suffered patiently in this patience, God's Children have trial and experience, not only of the great might of God strengthening them, but also, of his great love in conforming them unto his own son: this trial breedeth a better, and a larger measure of Hope:

By what means do the faithful attain this greater Hope?

By this Christian consideration, that seeing God was present with them to aide them under their crosses, therefore they will hope he will likewise do it still, and in the end make them happy. For as an honest poor man, who upon confidence he hath in some rich man, borroweth of him money in his need, and being pleasured, often and cheerfully he gathereth new hope of like favor in the like necessity; so God's Children being kept and blessed with patience in some great affliction, upon this trial conceive good hope, that God will strengthen and deliver them. Like unto this is the saying of the Prophet, Psal. 9, 10. Let him that knoweth the Lord trust in him; and teacheth the same instruction with this Text, namely, that such as by trial in their afflictions know the goodness and power of God, have cause by this experience to gather much trust and hope in God for the time to come.

What are we learn of this?

First, the marvelous goodness of God, in raising up the hearts of his Children, unto a more strong hope, by afflictions, whereby Satan seeketh by all means to drive them to dispair. Secondly, Christians are bound to make this good use of their experience, thereby to gain much heart and more confidence in God's goodness for hereafter. Example we have in Paul, God hath delivered me (saith he) and he will 〈◊〉 me, 2 Tim. 4, 17, 18. Also of Christ, who by the long experience of his Fathers help, gathered good hope even in the very agony of death, saying; My God, my God. Math. 27, 46. Thirdly, the Kingly prophet David, as appeareth in Ps. 23, 6. and 1 Sam 17, 35, 36. for we our selves make bold to trust them whom we have always found friendly & faithful unto us.

But is it not presumption to bear our selves thus bold towards God?

No such thing: it is presumption to lean upon our own strength and wisdom, merits and works, but to rest steadfastly upon God his mercy and truth, it is the duty of Christian hope: and also, it is an honor which is due to God; for even by our steadfast hoping in him, he is acknowledged to be a God constant in his truth & mercies. Therefore it is a grievous sin in such, as by their long experience of God's kindness in blessing and protecting them, do not grow in hope of his goodness and power for hereafter, but wax rather more faint & distrustful. This is a token of a very weak, if not of a wicked heart.

What doth this text contain?

Two things; first, a property or effect of hope that it doth not confound, or it doeth not make ashamed. Secondly, a reason or cause why Christian hope of heavenly glory is so certain, as it doth not make the faithful ashamed, because the Holy Ghost persuadeth them that God loveth them, in that he gave his Son to death for them being his enemies: here it is that they do most surely hope in God: for how may they not firmly look for all things from him, who spared not his Son for them? Rom. 8. 32.

What hope is here spoken off?

That Hope mentioned before in the second verse, which is there called the hope of glory, and this is the hope that doth never make ashamed; because this hope doeth not frustrate or void men of the thing hoped for.

How many ways do men become ashamed?

Two ways, first upon the conmitting some sin, Rom. 6, 21. Secondly, by missing our desires and hopes.

How doeth this help to the understanding of our text?

Thus: they which have the hope of blessedness in them, shall not miss and forgo the thing they hoped for, and so shall have no cause of being ashamed: again, by considering the nature of human and civil hope, which if it do not attain the thing hoped for, there is shame, which is not here in Christian hope, because it always is sure to attain the glory which is hoped and looked for, therefore no shame can follow it.

Wherefore do some translate it thus [hope confoundeth not]?

They had regard to that perturbation of mind, which goeth after shame; for the missing of our hope bringeth shame, and shame bringeth trouble or confusion in the mind. It is also said of faith, Rom. 10. 11. that it confoundeth not: and this is not to be marvelled at, because faith and hope be of so near kindred, hope looking to the performance, and faith to the truth of God's promise.

What is the doctrine of these words [hope maketh not ashamed?]

That the godly are assured to be saved and glorified in heaven; for first the hope of the godly shall not make them ashamed: but the godly do hope for everlasting life; therefore they are sure and certain of it, otherwise their hope would bring shame. Secondly, the godly are said to rejoice under the hope of glory; but there is no rejoicing with godly wisemen, but in things assured and most certain. Thirdly, the godly do stay their hope upon God's merciful and true promises, which are constant and cannot deceive, therefore their hope is certain. Fourthly, their hope looketh to the power of God, by persuasion whereof their hope is nourished. Lastly, if their hope were not certain, how could they call God their Father, which cannot be done in truth, where there is not affiance and confidence in his love?

But though the hope of the godly be certain for the present, yet their great and many sins, and the changeableness of their will, may make their perseverance to the end to be doubtful.

First, if hope were at any time uncertain, and might miss of glory, then it should make ashamed, contrary to the saying of the Apostle. Secondly, great and many sins cannot make hope vain, because all sins are forgiven to the godly which beeleeue and repent, 1 John 1. 9. Thirdly, the godly are taught of Christ, to pray for forgiveness of sins, and the confirming of their wills to the end, Math. 6, 12. And that which they ask according to the will of God, is granted them. Finally, though men's wills in their nature be changeable, yet the hope of glory is founded upon the unchangeable will and counsel of God.

What use and profit is to be made of this doctrine?

First, it controlleth the opinion of the Papists, which ground hope (at least in part) upon merit of good works, from whence will follow continual vn certainty, and doubt of salvation; for that they never are sure when their merits are sufficient. Also their corrupt opinion will prove unsound by these reasons. First, because all hope and confidence is accursed, which doth not rest vpō God, Jer. 17. 10. and our good works are not God, therefore no hope is to be put in them. Secondly, such as are newly converted unto Christ, from some wicked life and grievous sins, they have hope then, but they 〈◊〉 no merit of works going before; therefore their hope cannot rest upon their merits which be not: but as for those who have good works and live well, they have more cause to hope well, because good works are a good sign of good hope, and some prop they are to help hope; but they may not be hoped in, or taken as a cause why we must hope. If any say that patience is a good work, and Paul faith, hope springeth of patience, therefore hope springeth out of works: I answer, hope cometh of patience, but not as from a cause of it, no more then afflictions be cause of patience. Furthermore, from hence we are admonished, that such as always doubt of their Salvation, can have no Christian hope, therefore they must strive against doubting. Lastly, there is great use for them which feel themselves endued with Christian hope; for whatsoever their afflictions, or enemies, or sins be, yet they cannot be confounded, but at last must be happy, for we are saved by hope, Rom. 8.

Now come to the second part of this text, and tell us how many ways is the love of God taken in Scripture?

Two ways, either passive for that love wherewith God is loved of us, 1 John. 4, 12. or actively, for the love wherewith God doeth love us in his Son; this is meant here.

How may it appear that it is put here, for that love wherewith God loveth and embraceth us?

First, by the reason used in the next verse (for Christ died for us) which proveth God's love to us. Secondly, by the 8. verse following, where it is written, (God commendeth his love to us.) Thirdly, we have not our hope certain and unshaken because we love God, but because God (who deceiveth not) loveth us.

In what meaning is God's love said to be shed abroad in our harts?

It is thus much; that the sense and feeling of his love, is shed and poured into the hearts of his children.

Did not God love the elect from everlasting before they were borne?

It is true: howbeit that was only in purpose and decree, and so it was secretly known to himself. But Paul speaketh of the manifestation of this love unto the elect, after they are borne a new: for when the elect are regenerate, then God doth express his love unto them, and they do by faith lay hold of the love of God, believing that they are loved of God, and have their harts affected with a joyous feeling of it. For as the box of costly and precious ointment which the woman poured upon Christ's head, Matthew. 26, 7. gave no favor while it was shut up in the box, but being shed & poured out, did yield a most sweet sent and savor unto all which were in the room: even so, the love of God is pent and shut up (as it were) in God's decree, before regeneration and faith, so as it is not felt of the elect; but at their new birth, when they have faith to believe the promise of saluatiō by Christ, thē this love is as an ointment poured out, and doth exceedingly and plentifully refresh the hearts of the elect, with the sense and feeling of it.

What then is the doctrino we learn here?

That the most loving God is content not only to love his children, but withal doth assure them of his love, so as they certainly know that they are loved, and are cheered in their hearts by the persuasion of his love. For, as it is nothing to a blind man to know that the Sun is a glorious bright creature when himself cannot see it: or to a poor man to know where much treasure is, whiles himself cannot come at it: so it is nothing to hear and know that there is much love hid in God, except our selves feel it, and become partakers of it. Examples we have of the Apostles, & many other believers, Acts 5, 41. Rom, 8, 38, 39. who have had the sense of God's love in their hearts, and have rejoiced therein even in their extreme afflictions, in the flames of fire, and depth of Dungeons horrible and darksome.

Have the faithful a feeling of God's love always in one tenor, and like measure?

Neither of both: but by sins and temptations it is often interrupted, as the light of the Sun is darkened and lessened by mists and clouds: yet this love of God shall always endure in them, because God altereth not.

Whence cometh the feeling of God's love?

It is the especial work of God's spirit of Adoption, Rom. 8, 16. and it cometh by the free gift of God, who giveth it to all the members of his son, Rom. 8, 9. Ephes. 1, 13.

What doth the sense of God's love given them by the spirit work in the faithful?

First, a fervent and unfeigned love of God, 2. Cor. 5, 14. 1 John 4, 19. We love him because he loved us first. Secondly, an hearty love of our neighbor for God's sake, 1 John 4, 21. Thirdly, joy in the holy Ghost, 1, Pet, 1, 8. Lastly, great increase of hope in a more full assurance of enjoining the glory looked for, inasmuch as God who loves us and holds us dear unto him, cannot change nor deceive us.

I pray you tell us here, is it the nature of hope to be certain, and to give this assurance ye speak of?

Of hope generally taken, it is the property only to look and expect for a thing which we have not, Rom. 8, 24, 25. but the certainty and assurance of hope grows from the nature of the things hoped for, which if they be certain and have sure and certain causes, the hope is certain and assured; otherwise it is not: for hope of worldly things (which we may call human or civil hope) it is of things uncertain, which may fall out, or not fall out, because they have uncertain causes; and this hope hath no assurance, but is joined with continual doubting: but Christian hope, it hath always assurance and certainty joined with it, because it is of spiritual blessings and protections; also of heavenly glory which cometh of a most firm cause, namely the unchangeable good will and love of God, as also his most free and firm promise in Christ.

Whereunto doth this serve?

To reprove both the Papist and ignorant profane Protestants, which sever assurance from Christian hope, wherein they do injury to God himself; and show that they are not such, who have his love shed abroad in their harts.

WHat is the drift and end of this text?

To confirm that which he had said, of the love of God towards us, by an effect and fruit of his love, which is, the death of his Son Christ Jesus. Here beginneth the demonstration, which is the second part of this Chapter, as before.

How is this set forth?

It is set forth by a double circumstance of time; first in that the Son of God was given to death for us at that time when we were yet weak, ungodly, sinners, and enemies. Secondly, in that he died for us at the time appointed of his Father, called (his time.)

What be the parts of this sixth verse?

Four; first, what ones God loved, (weak and ungodly ones.) Secondly, by what gift he expressed his love (his Son Christ.) Thirdly, at what time the gift was bestowed (at his time.) Fourthly, to what thing he was given, (to death.)

Now come to the interpretation of the words, and first tell us what is meant by [weak] in this place?

The word here used, is applied sometime to the body; then it signifieth either weakness, which cometh by some disease or sickness, after which, men be feeble; or else it noteth the want of all might, as in that text of 1 Cor. 15, 43. The body is sown in weakness: or it is affirmed of the mind, and then it is either put for small strength, as Rom. 15, 1. or for no strength, as here in this text: that this is here meant, may appear by this, that they which are called weak, the same are called ungodly, sinners, enemies; such are void of all spiritual and saving power, to believe or repent.

What do these terms teach us?

That they for whom Christ was given to death, were such as had no force of their own to help themselves, but needed all manner of help unto salvation. Secondly that such as Christ died for, do not only need all help, but being ungodly, refuse helps being offered; and being sinners increase their evils more and more, and which is most of all, they grow in hatred of the remedy, being open enemies to God: here is a singular gradation to amplify God's love to lost mankind.

What is the use to be made of this truth?

It showeth the wretched estate which men live in without faith in Christ. Secondly, it condemneth the madness of such as affime that the elect being in this estate, were yet Justified, and the sons and heirs of God: this their madness may appear in this, that the self same persons at one time, shall be actually and indeed both enemies and friends to God, sinners and righteous, ungodly and sons, to need all help, and yet to have all help; this is to confound heaven and hell grace and corruption, Satan and God, death and life together. Thirdly, it confuteth the Pelagian and Papist, who ascribe some strength to nature to prepare, at least to dispose it self to grace. This the Pelagian sets forth by a similitude of wax fit for any impression, of white paper, or a naked table ready to take any form: so is our nature (say they) apt to learn, if it be but taught us: also the Papists they express it by the similitude of a man sore wounded or much enfeebled, or laden or borne down with bolts and fetters, which with a little help of another man's hand, will raise up himself, and make shift to stand upon his feet: So say they, nature is but wounded, enfeebled, or overburdened, and with little help of grace, can rear it self to heauenwards. These their corrupt opinions appear to be false, by Ephes. 2. 1. where it is written that we are dead in trespasses and sins, and therefore as touching God and godliness, we are by nature dead corps; and in this our text, we are said to be of no strength. Fourthly, it provoketh God's children to great humility and thankfulness towards God, to consider what they were before their conversion; for the more miserable our former estate, the more amyable present grace: also it must move them to compassionate others, which yet be in this woeful estate, seeing themselves once were such. And lastly, it must stir up a fervent love to God, who in this most pitiful case loved us, and gave such a guist and remedy to us, and for us.

What was that gift whereby God doth express his love unto us, being so sinful and wretched?

No less then Christ, his own and only begotten Son, which is the greatest and best gift that the most great and good God could bestow upon mankind: the reason is, because it is more worth then all the world: for it is himself in the person of his Son, therefore the greatest. Also through this gift all other gifts are made good and profitable to us, which else would be so many curses. Therefore the best cause that moved him to bestow such a gift upon us, was the good pleasure of his will, which here and elsewhere is called his love, John 3, 16. 1 John. 4.

What did we learn by this, that God would witness his love by such a fruit of it and gift?

That our love must be like the love of God, that is, an effectual and fruitful love, not in purpose only and goodwill, but in effect as we are able to express it. Secondly, that as God declareth his great love, and that to his enemies: so after his example, we should out of love do good to our enemies, whereby we are known to be God's Children, Luke 6. For even Infidels and the most wicked persons, they will love such as love them, Math. 5.

What doth this mean, which is added [According to the time, or at his time?]

It meaneth thus much: even that fit and convenient time appointed of his Father, called fullness of time, Gal. 4, 4. and his hour, John 5, 25. for God hath his times appointed for all his works, Eccl. 3, 1.

What follows of this?

That Christ could come neither sooner nor later then he did. Secondly, it commendeth the more God's love unto us, to send him at a time when a floode of wickedness had overflowed all. Thirdly, that there is a fit time for every work of God, which should teach men to wait upon God, Eccles. 3, 1.

Where unto gave he Christ for us?

Unto death, which was a dissolution of his body and soul, joined with the curse of God, Galath. 3, 13. Of this death there was great need. For God's Justice had decreed it, his word foretold it, the sacrifices prefigured it, the foulness of man's sin deserving it, Christ willingly suffered it, man was sufficiently redeemed by it, and God greatly glorified by it.

What use hereof?

It showeth us the greatness of man's sin, and of Christ's love, of Satan's malice, and of God's Justice, & of Popish blindness and corruption, which teach some sins so light and venial, as asprinkling of holy-water and ashes will purge them.

WHat is the drift of this Text?

To set forth and extol the love of God towards us, by a comparison of the less with the greater. The sum of this comparison is this; There is scarce any man's love so great, as that he will die for a just person, though he be also good and profitable unto him: how great then was that love that moved God to give his Son to death for us which were sinners and his enemies? From whence the Apostle doth gather, that if God's love be such, as our sins before we did believe, and whiles we were enemies, could not hinder him from giving his son to die, much less shall those sins which we do afterwards, be able to hurt our salvation; therefore the hope which the godly have in God, cannot make them ashamed.

What he the parts of the comparison contained in this Text?

Two: First, a proposition, verse 7. Secondly, an application, verse 8.

What is here meant by righteous?

Not a just matter or cause, but a just man, as is to be seen both by the 6. and 8. verses, where he useth words noting persons.

What difference is there between a just man, and a goodman?

Some understand a good man to be Christ, for whom Martyrs died. Others, by a good man understand one who is profitable to us: this is most probable. Others put righteous and good both for one thing.

Why doth the Apostle say, [It may be one dare die for a goodman?]

Either for that if any did die for others, it were more for their own sake, then for another man's sake: or else for that he never found nor knew any such example. As if he should say, it may be, but for my part, I know of none that ever did so.

What instruction now do ye gather from these first words?

That a man's life is a dear and precious thing: for seeing so few are found, that will give their life for righteous men; this showeth that men hold their lives in very greataccount.

What doth this put us in mind of?

Surely of thus much, that the charity of the best men is faint and faulty, because the Apostle knew none whose love had carried them so far as to die for their brethren, whereas we ought to do so, 1 John 3, 16.

Can ye tell us of none that have adventured their lines for others sake?

Yea, the Apostle Paul as he witnefleth of himself, 2 Corinth 12, 13. also Aquila and Priscilla, Rom 16, 4. and the Martyrs. This was great charity, but yet not to be compared with the charity of Christ, which he shown towards us.

One would think that it did rather exceed his love, for it is a greater matter for a mere man to die, then for him that is more then a man: (hrist could take up his life again, and so could not other men resume theirs.

The charity of Christ yet far exceedeth that other; for first, Christ is of more dignity by far then any man, therefore his life by far more worth then ours. Secondly, the love towards sinners is far more, then that love which is towards good men; for that is free from all self respect, and therefore is the more pure lone.

What instructions gather ye from hence?

That the love of Christ to his Church far surmounteth all the love of all men towards men.

What use is to be made of this 〈◊〉 singular love?

First, it serveth for confirmation, that he will not cast out and condemn such as he hath thus loved as verse 10. Secondly, it serveth for imitation, for it Christ so loved us, we ought also to love one another, John 15, 12. 1 John 3, 16. This is the mark we must aim at, and wherein we come short, we ought to be sorry and amend.

But when the Apostle saith, Christ died for us while we were yet sinners: hath his death brought this to pass, that we are now no more sinners?

After we believe that Christ died for us, and are regenerate by his Spirit, we have sin still, but we are not any longer to be called sinners; because that now our sins by forgiveness are blotted out, and that which remaineth still in our nature it reigneth not, and the denomination of a person or thing, is ever from that which is more excellent and worthy. But here the Apostle meaneth by sinners, such as be under the guilt and dominion of sin, as all men are before faith.

What could God see in us then to move him to love us?

First, he saw in us his own creation, which he loved with a general love, as he doth all the works of his hands. Secondly, he saw in us much misery through sin, and this made him love us with a pitiful love. Thirdly, her loved his elect being yet sinners, in that he purposed in himself to call and justify them in due time. And now lastly, having grafted his elect in his Son by faith, and instified them, he loveth them actually, having set his own image in them.

You hold then that there are sever all degrees and kinds of God's love, even towards his 〈◊〉

There be so, for he cannot love his elect with that degree and kind of love when they are sinners, as he doth after they are now in his Son justified and sanctified: for now sin which bred hatred and enmity, is defaced and cast out by remission; and holiness which God loveth, is imprinted in them, and brought in by renovation.

WHat doth this text contain?

It contains a conclusion drawn from the circumstance of time, wherein Christ shown his love by dying for us, while yet we were sinners and enemies; the sum whereof is thus much: If Christ out of his love died for us being wicked, now being through faith in his death and bloodshed justified, he will much more save us from eternal punishment.

How is this conclusion amplified and enlarged in the 10 verse?

By comparing us with our selves, and Christ with himself according to diverse estates after this sort: Before we believed we were sinners, vng oddly and enemies, now we are made friends and justified. Christ once died, and by his death wrought much for us; now he liveth an eternal life, and reigneth with his Father, and can do more for us; for if Christ by his death could do so much, as when we were enemies to make us friends, and to justify us being vn godly: now that we are friends, and he is alive reigning in heaven, he is much more able to bring us to felicity and glory.

Now we have heard the scope, sumnie and order of this text, let us hear the words expounded, and tell us what is here meant by his blood, and by justified?

By his blood is meant, the whole death and sufferings of our lord, whether they were felt in soul or body; and by being justified, is to be acquitted from our sins, and to be accounted perfectly just with God by Christ's death, and obedience imputed.

Doth Christ his obedience to death Iustifie us alone, without any other thing?

Wheresoever justification is spoken of, there Christ and his blood or death (if faith be not named) are to be understood with respect to faith, which apprehends and applies it: and on the contrary, where faith is named and not Christ, it hath reference to Christ. This doth appear to be so: first, by those plain places where it is said, we are justified by faith in Christ. Secondly, by comparing, Gen. 12, 3. and Gal. 3, 8. together: also in this present Text, in the particle [ Now ] which implieth that before, while they were ungodly and unbelievers, they were not justified.

What then do ye think the meaning of these words to be?

Thus much: we are justified, that is; we are freed from the guilt of our sins and accepted for righteous with God by his blood, (that is) through faith whereby we believe the blood of Christ to be shed to death for us, and those other things which he suffered, to be suffered for our sins.

What is meant here by wrath?

Not only all judgments here inflicted upon the unrepentant world, but an eternal pain or punishment in the world to come, proceeding from a just and wrathful God offended with man's sin.

What learn we by this?

Not to make light account of sin whereby the wrath of God is kindled even to the everlasting destruction of his creature, but to fear it more then Hell, for God's wrath and displeasure is the greatest evil.

What is meant by being saved?

Two things: first, our delivery from the gulf of perdition. Secondly, the keeping or preserving of the faithful unto heavenly bliss.

But we are saved when we first believe and have our sins forgiven us, and are regenerated by the spirit of Christ, as Christ said to Zacchaeus at his conversion, This day salvation is come to thine house. Luke, 19.

True: that is the beginning, but Paul speaketh here of the top and perfection of our salvation, which is the glorifying of us in Heaven.

What learn we from this?

That both the entrance and end, the first beginning and last consummation of our salvation is from Christ by faith; therefore they rob Christ of his glory which attribute any part of their saluatiō to any other, as all sects do, save true Christians.

What things were considered in the tenth verse?

A three-fold estate of God's Children: the first is of corruption (they were enemies.) The second is of Grace: they are justified and reconciled. The third is of Glory: they shall be saved. There is a fourth not named here, to wit; the estate of innocence by creation. Every true Child of God must pass through all these.

What else is to be considered here?

A two-sold estate of Christ, one of humiliation (he was dead:) the second of exaltation (he now liveth.) In the former estate Christ merited for us, as our HighPriest, in the latter he effecteth and applieth unto us all his merits as a King, daily working and bringing us towards the salvation once merited.

What do ye gather from this?

This comfort; that true believers which have their sins forgiven them by Christ, they have good hope that they shall certainly be saved: the reason is plain, for if Christ by the merit of his death being believed in, could set the elect (being enemies) in the estate of salvation: now that he liveth, surely he is able by his power to set them (being friends and reconciled) in the possession of salvation. Secondly, from hence are reproved such as say, that true believers may fall from grace and perish: also, such as teach that they ought continually to doubt of their salvation, as the Papists do teach. Lastly, it reproveth God's Children which do yield to doubtings of their own salvation. For this is an injury unto Christ as if he were not strong enough to save them, whom he was sufficient to reconcile. This is a most excellent place for the infallible (not probable and conjectural, as Romanists speak) certainty of glory, and perseverance in grace. Lastly, we are taught by example of our heavenly Father, to make atonement with our enemies.

WHat doth this Text offer unto us?

An amplification of that which was said before in the third verse of this Chapter, to which it must be 〈◊〉 after this sort. He had said verse second, We rejoice under the hope of glory. Then verse third, he added a correction; Not so, but we rejoice also in tribulations: now in the eleventh verse, he joineth a third member of glorying or rejoicing, & not only so, but we rejoice concerning God through Jesus Christ our Lord. The sum whereof is thus much; seeing we have God reconciled unto us by Christ, even unto our certain and assured salvation in heaven; we rejoice not in our hope of glory to come, nor in afflictions present, but especially in the knowledge & Faith of this great grace and favor of God the father unto us through his Son.

What be the parts of this Text?

First a duty, to rejoice. Secondly the cause hereof, because God is reconciled and become our Father in Christ. Thirdly, the means how we attain this reconcilement, in that we receive it, to wit; by our faith in Christ. This rejoicing is a special good thing, and it is as it were, the very life of a man's life.

How many kinds of rejoicings be there?

There is a natural rejoicing common unto all men when the heart is cheered, either by an in-bred liuelinesse, or by outward occasions, as in the presence of things pleasant or agreeable to our nature. This rejoicing is not meant here. Also, there is a spiritual and Christian kind of rejoicing, which ariseth from the spirit of God, stirring up the heart to rejoice in spiritual and heavenly things, when they are present with us, or certainly hoped for. As first, when the Church flourisheth, Psal. 137, 3. Secondly, when a sinner returneth to the Lord, Luke 15, 10. Thirdly, in the means of salvation, Ps. 122, 1. Fourthly, in doing righteousness, judgment and equity. Fifthly, in the exercising our selves in the praises of God, Psal. 95, 1. Sixthly, in the reconciliation that we have with God through Christ when it is believed or felt, of this our Text speaketh.

What is it to rejoice concerning God?

To have joy of heart in this respect, that he is become our Father, and loveth us as his Children and Sons.

What difference is there in these speeches concerning God as here: and to rejoice in God, as 1 Cor. 1, 31. and to rejoice with God, as Rom. 4, 2?

To rejoice in God, it is to attribute all things which be good unto God, and to render him all thanks for them; this we may do. Secondly, to rejoice with God, it is to to bring something with us of our own, wherein to glory and rejoice besides God's favor; and this we may not do. Thirdly, to rejoice concerning God, it is to be merry in our hearts for this, that we do understand how God doth love us, as a father his children. The like unto this, we have in Ier. 9, 24. Let him that rejoiceth rejoice herein, that he knoweth me to be merciful and righteous; whereas others rejoice in riches or pleasure, or honor, or wisdom; the Christian ought to rejoice in Christ.

Is there great and just cause to rejoice for such a gift bestowed on us, as God's Fatherly favor through Christ?

Yea very great, for herein consists all man's happiness, both now and forever, to have God reconciled, that he may be a Father to take us for his sons sake and love. Such only do rejoice; therefore such as weigh these things, and do inwardly feel them, so as they are are affected with them, do from hence gather exceeding strong hope of enjoying everlasting life. For God is such a Father, so constant in his love, as though he will correct them, yet never will he disinherit them.

By whom is it that God is become a favorable Father unto us?

By Christ his beloved son, who by his death on the Cross, hath made atonement for our sins, being there in our stead by the will of his Father; and by means of our receiving it thorough faith in the promise of the Gospel, we have made it ours.

What things do ye consider severally in this atonement spoken of in this place?

First God, to whom we are reconciled, he loving us, and giving his son for us. Secondly, his Son coming to work our atonement by his obedience, passion, and Sacrifice. Thirdly, our Faith embracing this atonement, and receiving it. Fourthly, a great rejoicing of heart in the Faith and certainty of this reconcilement with God.

What do ye collect from this whole Doctrine?

That our Christian and spiritual rejoicing, it is as our measure of believing is: none, if our Faith be none; little, if our faith be little; great, if our Faith be great. Therefore, as any do long for much true Christian comfort, let them endeavor a daily increase of Faith, by the humble, sincere, and constant use of all those holy means private and public, whereby God useth to enlarge the belief of his children.

WHat is the purpose of the Apostle in this Text?

Having spoken hitherto of the first part of Justification, touching remission of sins by faith in the sufferings and death of Christ, and laid out the same in the causes & effects: now he proceedeth to handle the other part of Justification, touching the imputation of Christ's perfect obedience unto us which believe.

Is there any necessity of this part of Justification?

Yea, very great: for we were two ways endangered to God, 1. by not fulfilling and keeping the law (as we are bound) we lost all right and title to Heaven. Secondly, by our sins done against the Law, we become worthy forever of eternal punishment in Hell, and therefore we have need of a double remedy from Christ: one, to have a satisfaction for the deserved punishment, and this we have by the death and bloodshed of Christ imputed to us. The other, to restore us to the right of our lost inheritance, and this we have by the perfect obedience of his life put upon our faith.

How may it appear that Paul doth thus distinguish the parts of our Justification?

Two ways: First, by the word rejoicing or glorying, used in the former verse, wherein he makes his passage to this Treatise.

What do ye gather from hence?

Thus much: believing Christians cannot fully rejoice and glory concerning God, until together with the discharge from the pain due to their sins by free forgiveness through Christ's passion, they know and believe themselves to be decked and blessed with that absolute obedience and righteousness which the Law requireth, and unto which by the promise of the Law eternal life is due: which seeing they have not nor can have in themselves, therefore they have it of Christ.

What is the second way how ye gather this distinction of two parts of Justification?

By the comparison of Adams unrighteousness and his disobedience, with Christ his obedience, both communicated to all elect persons, though in diverse sorts and fashions, the which he doth begin in verse 12. and continueth it to verse 20.

Wherein be Adam and Christ compared together?

Both in things wherein they are like one to the other, and in things wherein they are contrary one to the other. They are alike in this generally, that each of them conveyeth that which is his, unto such as are theirs, and be of them; particularly, Adam sendeth over to all that come of him guilt of sin and death by his disobedience imputed; Christ conveyeth over righteousness and life to his members by free imputation of faith. Also they differ in this, that the offense of Adam by which death came upon all men was but one, but the obedience of Christ imputed to believers, doth not only cover and do away that one, but all other offenses of the elect: also his obedience putteth upon the faithful a righteousness which meriteth a far better condition then we lost by Adams unrighteousness: this unlikeness is pointed at, verse 15, and further laid open, verse 16, 17.

What be the profits that will arise of this comparison?

These: First, it will serve to confirm our minds touching the certainty of having the righteousness of another given to us to make us happy, this being as reasonable as that the unrighteousness and sin of another should be derived to us to make us guilty. Secondly, it will serve much to humble God's Children, to consider well the nature and force of sin, and what hurt they have taken by it. Thirdly, the great benefit they have from Christ will be better known, more hungered after, and esteemed of us more greatly by setting before it the contrary evil, as a cure is more commended being compared with the danger of the disease.

What be the parts of this 12, verse?

Two: First, a proposition of the double harm which is come vpō the whole world by Adam, through whom all men are under sin and death. Secondly, a reason hereof, in as much as all men were in Adams loins when he sinned, and so sinned in him; ( In whom we all have sinned. )

Now to the words, and tell us what is meant by that one man here spoken off.

Adam, as verse 14, under whom Eve also is contained; for sin came by them both, Psal. 51, 5. but the man is named, and not the woman, because he being the man, was the more worthy person. Secondly, because he was more in fault then Eve, in regard of his more eminent power and grace. Thirdly, sin is propagated and derived to us, rather by the Father then by the Mother, because he is the principal agent in generation.

What were we taught hereby, that Adam being but one man, so great and general a mischief came of him?

Two things: First, the infinite hurt that may come of one person being evil, & the marvelous good that may redound to many, by one being good.

Whereunto should the knowledge hereof serve us?

First, to admonish Parents very carefully, to look to the education of everyone of their Children. Secondly, that it behooveth the public state much, what manner of person he is that beareth government. Thirdly, it behooveth them who have government, to watch over the manners of all men under their charge, because one man neglected, may mar all, as Achan did, Josh. 7.

What was the other thing gathered from hence?

An exceeding comfort to great offenders, so they turn and believe the Gospel; which may be raised thus; Adam and Eve which sinned so heinously, & also wrapped their whole kind (even a world of people) within sin and destruction, were yet received to mercy and saved: therefore let no sinner (how horrible soever) be out of heart, if they come to the throne of grace for pardon, with trust to have it.

What is further to be observed from this, that it is said [Sin entered by one man?]

Even this: that God is not to be blamed, as cause and author of sin, seeing it came in, by, & thorough man. For, whereas Adam might have refused the temptation if he would, he freely obeyed, and willingly yielded, and so sin entered by him, without any fault in God, who had made him righteous, and given him freedom of will.

Was there not a necessity herein, that Adam should yield?

True, there was so, in regards of God's counsel, who had decreed not to strengthen his will in the temptation, but to forsake him; yea & further, that being left to himself, he should follow the suggestions, that so there might be occasion of giving and sending his Son, to redeem the world, to the manifestation of his Justice and mercy. But notwithstanding this, yet Adams disobedience was voluntary, because God's decree, though it ruled the event & business, yet offered no force to Adams will, which could not be compelled; & therefore of it own accord, inclined it self to fulfill the motions of the Serpent and his wife; and therefore the whole fault of our fall lieth upon Satan and our first parents, as the proper cause of sin. For God made man righteous, but they found out sundry inventions, Eccles. 7, 31.

What was further learned by this, that sin entered upon all by means of one man?

That sin is not by creation, but came in afterwards. Secondly, how dangerous it is to hearken to ill counsel; by means whereof, Adam being depraved, did deprave the whole world.

What is meant here by the world?

The men which dwell in the world, whither elect or reprobate, as it is expounded afterwards, Death came over all men. The word [World] sometime signifieth that fabric or frame of heaven & earth, as John 1, 10. The world was made by him. Secondly, it signifieth elect mē only, which are the chief part of the world, John. 3, 16. And God was in Christ reconciling the world, 2. Cor. 5, 19. Thirdly, it signifieth the wicked & reprobate only. John 17, 9. Fourthly, the corrupt qualities and fashions of the world, 1 John 2, 15. Love not the world. Fifthly, the whole mass of mankind good and bad, as here in these words, Sin entered into the world.

What is meant here by sin?

That hereditary disease, called commonly original sin, or birth-sin, spread over our whole kind, as a Leprosy, and hath tainted the whole race of us. That this only is here meant may appear: First, because he useth the singular number; but when he speaketh of the fruits of it, he useth the plural number. Secondly, that which he calleth sin here, he afterwards in verse 17. calleth disobedience of one man, which must needs be the first or Original sin. Thirdly, he saith verse 17. by this sin many are made sinners; and this is only by original sin. Fourthly, there was no other sin brought death over all men except that: therefore that sin is only meant here In that I call it hereditary, it is because, as a disease which resteth in any stock, and descendeth from father to son, so is this sin; it runneth from Adam through his whole progeny, from Parents to the Children, even to the worlds end, as it is said here, It came over all men.

What may this teach us?

That this sin is hard to be expelled out of man's Nature, as hereditary diseases are hard to be cured; and therefore must the more be striven against. Secondly, that Children have no faults, which they do not borrow and derive from their parents, of whom they have corruption, which is the spawn of all sin; which should cause in parents commiseration and patience towards their Children.

How many things are contained in this sin?

These four things: First, guilt or fault. Secondly, deserving of punishment. Thirdly, corruption of nature. Fourthly, privation or absence of Original integrity, even of that innocence wherein man was created.

How prove ye guilt or fault, and deserving of punishment thereby?

There is guilt or fault, because we are made sinners by it, verse 17. and there is deserving of punishment, because this cannot be severed from the former. Also it is expressly said, that by it, death went over all.

How do ye prove, that there is corruption of Nature?

Because it is written, That weee go astray from our Mothers womb, Psal. 58, 3. Again, that the frame of man's heart, is only evil continually, Gen. 8, 21. and that we are borne in sin, Psal. 51, 5. and man borne of a woman cannot be clean, Job 25, 4.

What do ye call the corruption of our Nature, and what be the fruits of it?

It is a naughty vicious quality in our Nature, whereby it is inclined to all evil naturally, and vndisposed unto any good, yea enemy to God, and disposed against all good, as Titus 3, 3. Hating God, Col. 1. Minds set upon evil works. The fruits of this our corrupt Nature, are all sins whatsoever, even all those sins reckoned up, Ro. 1. 29, 30, &c. Gal. 5, 19. Tit. 3, 3. Col. 3, 5. or in any other place, even all manner of sins, not blasphemy against the Holy-Ghost excepted.

By what degrees doth this corruption proceed and go forward?

First, it begetteth lust; which is an evil motion or desire swerving from God's will: this is the spawn of all sin. The second is, obedience to this lust, Rom. 6, 12. which we call consent, when the will yields unto the evil motions, with purpose and resolution to do it: this is called of James the conception of sin, I am. 1, 15 Then thirdly, there follows an evil action in word or deed, this is called of the same Apostle, the bringing forth of lust (it bringeth forth sin,) that is some outward gross act in speech or action. Lastly, the going over this sinful act by custom and continuance in it; this is called the perfection or finishing of sin: upon all this, there succeedeth death, as the term & last period or full point of this proceeding and course in sinning, wherein it resteth.

But how prove ye, that Original sin, hath privation or absence of Original righteousness?

This is the consequence upon all the former; for we could not be guilty, deserve punishment, and be corrupt, if we had our first perfection. Secondly, except we had lost that, we should not need to seek and fetch that from another, even from Christ, as ver. 17. Thirdly, when the Scripture saith, God made man righteous, but they found out many inventions, Eccl. 7, 31. This proveth, that the perfect righteousness given unto us in our creation, is not only lost, but thorough our own fault lost.

Why is this sin called Original?

First, because it is from the beginning. Secondly, because it is first in us before grace. Thirdly, it is the first head & beginning of all sins. Lastly, it is in us from our beginning, even from our very conception.

What use of all this?

First, it confuteth the errors of such, which say, it is nothing but privation of righteousness. Also such as say, it is nothing but the inclination of our nature to evil. Secondly, it showeth the most heavy case in which we are all by birth, we being all over-covered with corruption and sinful putrifaction, rotten and full of sores; and not so full of evil, as void of all goodness, and so hateful to God, whose pure eyes cannot but hate us & abhor us; and therefore we are called the children of wrath, Eph. 2, 3. See Ezck. 16. No leaper, no lazar, no Job to be compared to us; if we saw our selves, we should loath our selves. Thirdly, the knowledge hereof, must humble our stomachs and courages. Fourthly, it must stir up great care of being washed and cleansed from this spot: all the water in the sea is too little to wash this one stain, all care in the world is not great enough to get it scoured out, Psa. 51, 2, 6. either repentance for this sin, or for no sin.

Fifthly, it must stir up a desire and a thirst after the pure and holy conception of Christ, which is the cover to hide, the Salue to cure this original sore. Sixthly, it may make us compassionate and merciful one to another, especially to our children, being all alike infected, and they by us: and therefore in our chiding and corrections, were should be moderate. Seventhly, it must keep us from extolling nature, and the goodness of nature; for all natures even the best is poisoned, there being nothing good in us till grace come and plant goodness in us: for can one gather figs of thistles, or grapes of thorns? Math. 7.

What is meant here by [death?]

Properly a deprivation of life, improperly all such things as are forerunners and furthereis thereof; all miseries, sicknesses, pains, the 〈◊〉 of death.

What life did Adam live before sin?

A twofold life; first, of grace being led by the holy Spirit, which moved him wholly to celestial and divine things, this is called spiritual life. The second is of nature, whereby he was moved to follow those good things which tend to preserve nature, and the estate of his body: of both these kind of lives Adam was deprived, and so died a spiritual and natural death: for being before joined to God, in his favor, moved by his spirit: he now having sinned, was turned from God, lost his savor and spirit, and so could not aspire to any divine thing, but had his heart wholly set upon evil; and touching his natural life he was threatened, that to dust he should go.

Did not his sin deserve eternal death?

It did so, but eternal death is nothing save the continuance of spiritual death.

Yet natural death was not inflicted upon him after his sin, for he lived still in the world, and that a great while.

He did so, howbeit he may be said to be naturally dead, so soon as he had sinned. First, because by the guilt of his sin, he was presently subject unto it. Secondly, God straight way gave sentence of death upon him, and therefore he may be said, straight way to have died, as condemned persons are called dead men, though they be respited. Thirdly, the messengers and soldiers of death, presently took hold on him and arrested him, as hunger, thirst, cold, heat, diseases daily wasting of his natural moisture, to the quenching of life: but God did spare him that the sentence was not presently executed, to commend his patience, and to give Adam thereby, occasion of salvation; for the promise being given, and he called to repentance & faitb, by that means attained a better life through Christ, then he lost through sin.

What did this show?

That God doth not delight in the death of sinners but rather that they should return and live. Secondly, it teacheth us patience towards such as are offenders of us, being ready to receive them to favor, whensoever they truly repent.

Howe understand ye this, that all men are under death?

After this sort; first, every man so soon as he is borne, is every hour apt to die. Secondly, every man at his birth is spiritually dead, quite destitute of God's grace and holy spirit, Ephe. 2, 1. till his regeneration. Thirdly, every person deserveth this death to become eternal, even everlasting separation from GOD, and his presence and felicity.

What equity or justice is there in this?

The equity is just, for that one man's sin was every man's sin: for Adam was the root of our kind, and therefore this fault is not personal resting in himself, but reaching to all his posterity, which were then in his loins, as Leuy was in Abraham's loins, Heb. 7, 10. For such juice as is in the tree, cometh to all the branches; also such as is the water in the fountain, such it is in the river; and some such diseases as be in the parents, descendeth to the children: also amongst us men, the father being a Traitor, the whole blood is tainted. Lastly, the righteousness of Christ the head, is conveyed over to the members, so it is here: again, God who is most just, so decreed and would have it; that the grace which Adam had, he should keep or loose for himself and all mankind, who were to stand and fall wih him: thus it appears to be very equal.