A KEY TO THE KEY OF SCRIPTURE: OR AN EXPOSITION with Notes, upon the Epistle to the ROMANS; the three first Chapters: Begun at Walsall in Staffordshire, continued at Pitmister in Somerset.  
By William Sclater Batchelar in Divinity, and Minister of the Word of God at Pitmister in Somerset.  
LONDON: Printed by T. S. for George Norton, and are to be sold at his shop near Temple-bar. 1611.   

TO THE RIGHT Worshipful S it. Henry Hawley Knight, Mr. John Simmes Esquire, one of his majesties justices of Peace, in the County of Somerset, Mr. Roger War, Mr. Richard War, Mr. Thomas War, Esquires, grace and peace.  
RIght Worshipful, 
a 2 Pet. 1.13.14  St. Peter foreseeing, by special revelation, the nighness of his departure, thought it a part of duty, so long as he was in this Tabernacle, to stir up the people of God, by putting them in remembrance, and, as it should seem, judged it not enough to teach voce & exemplo, except he also left behind him, a living remembrancer in writing: as if he had conceived the triple, pasce, given him in charge, to import as much, as pasce verbo, pasce exemplo, pasce scripto. The same, upon like ground, I cannot but acknowledge a duty in me. Revelation I have none, but sensible notices enough, frequent infirmities, proclaimers of mortality, that seem to threaten a speedy dissolution of mine earthly tabernacle. God may be pleased to support it, beyond my hopes, and advised desires; how ever, my prayer is, if God be so pleased, that my Master, when he comes 
b Luk. 12.43. , may find me so doing, and my people have some means to keep in remembrance doctrines taught them. 
c Heb. 2.1.  How leaking, and sievelike our vessel of memory is, in retaining the liquor of divine truth, whose woeful experience teacheth not? If I may heal these breaches in my people, and any whit further the faith of God's Church, I have my desire, and shall glorify God in this behalf. The inscription is yours by just title; as, for the many personal deserning of you all at my hands, so for the support, some of you afforded to my pressures: and help you lent me in bringing these rude notes to their first light, which otherwise had perished, as abortives, through malice of the adversary. You delight not in compliments, else would I give them. Thus only I pray to be reputed, thankful: thus only to be recompensed, with your conscionable perusing of what is here presented. The many 'scapes, which as a man, I have made, let your love cover. The helps, if any, brought to the understanding of this Epistle, (justly termed by Divines The Key of Scripture) use to your further edifying in our most holy faith. I end with that prayer of Paul for Onesiphorus. 
1 Tim. 1.16.18  The Lord grant mercy to you and your households, that have so many ways and often refreshed me, and were not ashamed of mine afflictions. The Lord grant you, to find mercy with the Lord at that day, Amen.  
From Pitmister, May 5. 1611. Your Worships in all Christian respectfulnesse William Sclater.   

To the Reader.  
CHristian Reader, thou hast here some part of that pains, so long expected, so much desired. As Caleb and josua sent forth to bring tidings and taste of the promised land; so these, to taste the acceptance, the rest shall expect, from the Church of God. My desire was, to have forth-sent them, with greater company, and better furniture: if either mine own incessant employments, would have permitted more, or friends restless opportunity, had not extorted these. Where I fault, smite me friendly: it shall be as balm to mine head, and perhaps an Antidote to prevent the like, in that which followeth. Be entreated to confer the Text with the gloss: and if I be not deceived, thou shalt find the fruit, such as needs not to be repent. Now the Lord, sole giver of increase to our Labours, make it fruitful, to the comfort of thy conscience, and furtherance of thy faith. Amen.  
Thy in Christ William Sclater.   

AN EXPOSITION UPON THE THREE FIRST Chapters of the EPISTLE of Saint Paul to the Romans.  
The Occasion and Scope of the Epistle.  
THE occasion of this Epistle seems this: Report of manifold disagreements, both in judgement and affection, risen in the Church of Rome; consisting partly of jews, partly of Gentiles. The jews some of them wholly oppugning the Gospel, others mingling Law and Gospel together, in the case of justification; and jointly all excluding Gentiles from fellowship in Christ. The Gentiles again, proudly insulting over the jews; because God, having rejected the body of the jews from being his people, had grafted them into the body of Christ. Now to alloy all these controversies and to settle them in truth, and unity of judgement and affections, the Apostle, being hindered from coming to them, deals by letters.  

CHAPTER. I.  
Verse 1. Paul a Servant of jesus Christ, called to be an Apostle, put apart to preach the Gospel of God. 
THE parts of the Epistle are principally three. First, a Preface or Introduction, from verse 1. to 16. Secondly, a Treatise of Christian doctrine, of three branches, justification, Sanctification, Predestination, to Chapter 12. Thirdly a Conclusion; wherein is an Exhortation to sundry Christian duties, and a Valediction, or bidding farewell, with sundry salutations, and greetings, according to the custom of Epistles, from Chapter 12. to the end.  
The Introduction hath three members: first, an Inscription: secondly, a Salutation: thirdly, an Exordium, or entrance into the matter itself, by insinuation.  
The Inscription containeth a Description: first, of the writer: secondly, of them to whom the Epistle is directed.  
The writer is set forth first, by his proper name, Paul: secondly, by his titles of Office, one general, a servant of Christ; another more special, an Apostle; that illustrated by the causes efficient: first, principal, Christ, verse 5. less principal, calling, and separation. Finally subordinate, preaching of the Gospel; obedience of faith; supreme, the glory of God.  
The Gospel itself illustrated, first, by the Author God; secondly, the subject matter, Christ; described by his double Sonship, Human of David; Divine of God; set forth by the adjoined declaration and manifestation of it; that also amplified, first, by the manner, mightily; secondly, by the mean, resurrection; whole Christ by his dominion.  
Persons to whom he writes described; first, by their place of abode, Rome; secondly, certain adjuncts, first, God's love, secondly, vocation; amplified by the Author, jesus Christ; and holiness: so that in the inscription are four principal things; first, a description of the person writing; secondly, of the Gospel; thirdly, of Christ's person; fourthly, of the Romans, to whom he writes.  
Touching the name of Paul and alteration thereof many opinions might be rehearsed; for my part, the most probable I take that of Hierome, 
In epist. ad Philem: Act. 13.12.  conjecturing it to have begun upon occasion of Paulus the Proconsul his conversion: the reason of his conjecture, because he than first took the name of Paul.  
Theophilact enquiring the reason of this change, 
Theoph. in Rom. 1.  thus answers; he was therefore of Saul called Paul that he might not seem inferior to Peter, the chief of the Apostles; not not in this, that his name was changed. For manner of calling equal, if not superior; for revelations, persecutions, pains in the ministery, blessing on his labours, fervency of zeal, integrity of life, no way inferior. Nay not in this, that he had his name altered upon special occasion.  
Let Papists now go and boast of Peter's primacy; Use. if any way a primate to the rest, in order of calling, special favour with Christ, measure of grace; (for as for superiority in government they are too shameless in claiming it) yet in all these Paul was his equal, if not in most of them, his superior.  
Paul:] Reasons for prefixing his name; first, to show his readiness to justify and maintain the doctrine here delivered, to the face of all gainsayers, and so to procure greater credit to his doctrine, in the minds of the Readers. Things covertly conveyed into the Church under title incerti Authoris, breed just jealousy in the Reader, that things so delivered are scarce justifiable by the Author: for strait occurreth the Proverb, Truth seeks not corners. Secondly, that the very name of Paul, so worthy an Apostle, might add some authority to the writing.  
Use. Learn hence, with reverence to entertain this Scripture. Woe unto him that despiseth the truth, though taught by the meanest of God's Ministers: but heavier the condemnation of such as neglect, o● contemn the doctrine of Salvation, taught by so excellent an Apostle as Paul, the Apostle of Christ's glory.  
Papists make another use; where they find Paul's name prefixed, here especially, they cry out, manum de Tabula, unto the people. Why? forsooth in Paul's writings 
a 2 Pet. 3.16.  many things are full of difficulty, which the unlearned pervert to their own destruction. An●. First not the letter, but the matters are obscure to flesh and blood. Secondly, not all, nor many, but some things are hard; l●quitur quam fieri potest parcissime. Thirdly to whom hard? 
b 2 Cor. 4.3.  viz. to the unlearned and the unstable; to them that perish; and to them only: the Elect are 
c john. 6.45.  all taught of God, so much as is necessary for their salvation: yea, the 
d jer. 31.34.  lest as well as the greatest. Fourthly▪ why not other Scriptures detained from them, seeing these also are perverted by them that perish? Ibid. Fiftly, Peter commends them for 
e 2 Pet. 1.19.  attending to the Prophetical Scriptures, and cal● them light; wherein notwithstanding the mysteries of salvation are more darkly propounded then in any the writings of the Apostles. Read joh. 5 39 Rom. 1●. 4. Acts. 17.11. 2 Tim. 3.15. The better use of such difficulties is this; therefore be more painful in searching, more earnest in praying God to open thine eyes, that thou mayst see the wondrous things of the law: less trusting to thine own acuitie; for sure to flesh and blood these things are mysteries, the natural man 
f 1 Cor. 2.14.  understands them not, but being enlightened by the spirit of God. Now follow the Titles.  
A servant of jesus Christ.] Service of Christ is threefold. First, of his power, and providence, from which no creature is excluded: for all things serve him. Yea, the very Devils themselves in those things they do against his will, yet unwittingly fulfil his will, and 
g jer. 27.6.  serve unto the purposes of his secret providence.  
Secondly, the service of Faith, as Theophilact calls it, common to all Christians after conversion; who having received assurance of their particular interest in Christ's blood, resign themselves to his will and good pleasure.  
Thirdly, the service of particular office; whereby in the works of some special calling, we do service unto Christ. Thus Magistrates are called 
h Rom. 13.6.  servants of God, because in government they do, or should do him service. Thus Ministers of the Word are called 
i 1 Cor. 4.1.  servants, because they serve him in preaching the Gospel. In these two l●st senses Paul subscribes himself a servant of jesus Christ.  
First, in regard that he now was become a worshipper of that Christ whom before he did persecute.  
So powerful is God in the works of his grace, Obser. he can make of 
k 1 Tim. 1.12.13  blasphemers, persecutors, oppressors of the truth, faithful servants unto Christ. Confer Mat. 21.31.32.  
Hope of merciful and gracious acceptance with Use. 1 God is here opened unto all now penitent, though before never so desperate offenders. Paul a persecutor, yet received to mercy, counted faithful, and put in Christ's service. And lest any penitent should think this mercy was peculiar to Paul, he showeth it is exemplary. God in Paul, as 
l 1 Tim. 1.16.  in a pattern, showing how he would deal with all men, that should after his example, forsake their sins, and embrace the Gospel.  
Use. 2 Rash judgements of men's future state are here restrained, how desperate so ever their present condition seemeth: for 
m Rom. 11.23.  God is able to graff them in. As he took Paul out of the heat of persecution, and placed him in his service: so is he able to turn the heart of the most desperate, hopeless, and abominable transgressor: too ordinary are rash censures in this kind.  
Secondly, a servant, in regard he was a Preacher of the Gospel; this mentioned, first, to procure in the Readers a reverent regard to his doctrine, and patiented submission to what he taught them: secondly, to advise them, whom they should especially have regard unto in the doctrines here delivered.  
Use. 1 The people are here taught, first, to 
n 1 Cor. 4.1.  esteem us as Ministers of Christ. Secondly, not to be discontented at our doctrines, howsoever applied, whether by threatening, comfort, exhortation, reproof. In other cases mens boldness is excused by this; they are but servants, and must do their masters message: in this calling, me thinks, the excuse should be rather admitted, considering the woe that waits for us▪ if we hold back any thing of the message delivered unto us. Confer 1 Cor. 9.16. Ezech. 3.18. Thirdly not to ascribe any thing to us, more than as to Ministers, & instruments of God. For what is Paul, or C●t●●●, or A●ollos? what are we but Ministers by whom ye have believed? 
o 1 Cor. 3.5.  and that as our Lord and Master gave to every man.  
Use. 2 We also are taught, first, 
p 1 Cor 4.2.  fidelity in the work of our ministery, considering we are 
q Heb. 13 17.  countable to our Master. Secondly, not to 
r Mat. 10.24.  seek ourselves, but the glory of our Master. Thirdly, not to haunt after the praise and applause of men, but to approve ourselves to Christ Gal. 1.10. both in our doctrines and manner of our delivery. Fourthly, not to think much of our afflictions, which we meet withal in discharge of our Ministry. Me thinks it should seem enough to the 
s Rom. 16.7.  servant to be as his Lord.  
Called to be an Apostle.] Now followeth the special office and kind of Ministry, wherein he served Christ; together with his warrant for exercise thereof: Calling and Separation.  
An Apostle.] The word in general signifies any Ambassador or messenger sent in common affairs, whether of Church, or commonwealth: sometimes applied unto Ministers in general. But most properly, 
t Gal. 1.1.  notes those extraordinary Ministers immediately called by Christ himself, and by him sent out to plant the Church amongst the Nations. Some things were common to them with ordinary Ministers, as preaching of the Word, administration of the Sacraments, use of the Keys. Read Mat. 28.19.20. Mat. 16.19. joh. 20.23. Mat. 18.17.18.  
Some things were proper and peculiar to them as Apostles. First, calling by lively voice, 
u Gal. 1.12.  or such like immediate means from Christ. Secondly, immediate Instruction 
x Act. 8.18.  in the mystery of Christ, by Christ himself. Thirdly, a power to give the 
y 2 Cor. 12.12.  visible gifts of the holy Ghost. Fourthly, power 
z Gal. 2.7.  to do miracles. Fiftly, generality of commission, extended to all nations, for that 
a Gal. 2.11.14.  Peter took the circumcision, Paul the uncircumcision, it was by free accord betwixt them. Sixtly, Infallible assistance of the Spirit in all doctrines delivered to the Church, either by word, or writing. For 
b Gal. 2.11.14.  Peter's error was an error of fact not of faith, in practice, not in doctrine  
This office, by consent of all Divines, begun and ended in their persons, to whom at first it was committed. And except that man of sin, that hath entered by intrusion into the prerogatives royal of Christ, no man would dare to arrogate the privileges of this calling. He forsooth challengeth, as in the right of Peter, universal power over the whole Church in earth; not only to teach it, but to rule it as a God upon earth. He hath glory of miracles, but 
c Thes. 2.9.  all lying in form, or end, and if we were so mad as to believe, infallible assistance of the spirit in all things, that he shall sententiouslie deliver to the Church out of his chair of pestilence: Sapientum octaws. Apostolorum 14.  
Use. Not less absurd are our vagrant curriers, our roving Ministers: that wander about the country, with a pass in their box; as if they were some new Apostles, sent by Christ, without limitation to any particular congregation. Absurdly, yea, which passeth all measure of unfaithfulness, having 
d 1. Pet. 5.2.  flocks of their own depending on them, leave them destitute on the days of assembling, pretending to feed others, but indeed to fill their own purses.  
Now followeth his warrant for assuming and exercising the function of an Apostle; his calling, and separation.  
His calling alleged, to prevent suspicion of usurpation, as in other his Epistles, and in other the 
e Isay 6. jer. 1.  Prophets of God, whom we see all desirous to show their commission for adventuring upon ministerial office.  
Obser. No man aught to usurp ministerial function in the Church, 
f Num. 3.10.  without assurance of calling from God. See Heb. 5 4. Reasons. First, the danger of intrusion. Exempl. 2 Sam. 6.6.7. Bethshemites. 1 Sam. 6.19. Vziah. 2 Sam. 26.18.19. Secondly, Christ took not to himself this honour but with warrant of his father's calling. Heb. 5 5. No blessing can be expected on our labours except God hath called us.  
Calling, is of two sorts; Immediate, and extraordinary, where God calleth immediately, without the ministery of man: so were Prophets and Apostles called: secondly, mediate, wherein God useth the ministery of man, as at this day, in designment of every minister unto his function.  
Reproved here are all those fanatical spirits that 
g jer. 23.21.  Use. 2 run without calling, and preach unsent: Contra. Rom. 10.25. as the false Prophets.  
Secondly, all those lay people, whether men, or women, that in the case of supposed necessity, adventure the ministration of 
h Mat. 28.19.20.  Baptism: which together with the preaching of the word, the Lord hath invested in the persons of called Ministers. And as from preaching he hath excluded women 
i 2 Cor. 14.34. : so also from the other parts of our ministry. Ob. They may teach their families: therefore also baptize. Ans. It follows not, teach they may as private Christians, but not as Ministers; baptize they cannot, but as ministers; this being every way, in every respect and manner, proper to a minister.  
Ob. Ziphorah circumcised her son. Obser. Exod. 4.25. Ans. The question is not what she did, but how well she did. Just: the wrath of God ceased upon the fact. Ans. it follows not therefore she sinned not in doing it. Read Exod. 1.19 20 Again, we find not, that circumcision was so appropiated to the Levites, as Baptism now is to the ministers of the Gospel. Thirdly, it may be the fact was extraordinary, & therefore not to be imitated without like dispensation Fourthly, some think her herein to have been but the hand of her husband in his weakness.  
Labour first for assurance of calling before thou adventure Use. 3 the exercise of the function. Notes to discern it: first, ability both of knowledge and other fitness to teach. Secondly, testimony of conscience that thou interest not for any other respect, than God's glory. Thirdly, the approbation of the church. Fourthly, a propense inclination to exercise the works thereof. See a true minister out of his element, till he be doing some 
k john 4.34.  work of his ministery.   
Verse 2. Which he had promised afore by his Prophets in the holy Scriptures. 
SEt apart.] This separation is twofould. First in God's counsel and decree. Read Gal. 1.15. Observation. Whence we note, that God hath from eternal, designed those whom in time he calls to those particular callings, wherein they are placed. See jer. 1.5. understand it of lawful callings, lawfully undertaken.  
Use. It should teach us contentment, in the stations wherein God hath placed us, though never so base, and full of trouble: we should, every of us think our own callings best for us: often repine arise in the heart, and discontented inquiries, why had not God made me a Gentleman, a Scholar, a Merchant? as if the pot should say to the Potter, why hast thou made me on this fashion? Rom. 9.20.  
Esteem that the calling to which God hath designed thee, for which he best enableth thee by gifts, and to which the means of education have led thee.  
Now as Paul was separate, and set apart to this function in Gods secret decree: so also, by 
a Act. 13.2.  God's appointment, was he separated to the same by the Church.  
Obser. The Lord would teach us hereby not to despise the office of the Church, where it may be had, though privy to ourselves, of our competency for the work of the ministery.  
Que●t. How if the Church neglect her duty in calling after gifts, and fitness obtained?  
Ans. Modestly tender thyself and thy pains, and if thou be 
b 1. Tim. 3.  approved thou mayst minister.  
Quest. What if after such offer the Church admit not?  
Ans. Thus think the time is not come which God hath designed for thine employment.  
Anabaptists reproved, Use. that despise the Churches calling, gifts once supposed to be obtained.  
To preach the Gospel's.] The matter subject of Paul's office is here noted.  
The Gospel.] The word in general signifies any tidings of good things In Scripture it is sometimes put for the history of the 
c Mat. 1.1.  birth, life, death, etc. of Christ. In the old Testament the joyful tidings of redemption, promised to be wrought by Christ, when the fullness of time should be expired: in this place and almost generally in the new Testament, it imports the glad tidings of reconciliation, really wrought by Christ exhibited in the flesh: this also the principal matter of our ministery. See Mat. 16.15. Luke 14 47. As the 
d Gen 8.11.  Done with the Olive branch in her mouth: so aught a minister to be to his people, bringing tidings of good things.  
Quest. May not a Minister preach the law?  
Ans. Yes; as a doctrine subordinate to the Gospel, and a means to prepare to it. See Peter, Acts 2. as a good Surgeon applies Corrasives to a festered sore, and sometimes useth his lancing knife to cut away the dead flesh, and to let out the putrefied matter, that he may make way for his healing plasters, though his proper work be to heal: so etc. In the law three things considered: First, a doctrine of perfect righteousness; thus taught 
e Mat. 5.  by Christ, that we might in it behold our manifold wants. Secondly, the Curse; thus taught by 
f Gal. 3.10.  Paul, to break the heart, and to drive to Christ: Thirdly a rule of obedience; so taught 
g Tit. 2.11.12.  generally in the Gospel. In the two first respects necessary to be taught as a preparative to the Gospel. In the third, as a part of the Gospel, which hath renewed the doctrine of the law. 1 joh. 2.8. yet this true withal: the proper, and principal office of our ministery, is to preach unto God's people the glad tidings of reconciliation with God, remission of sins, entrance into heaven, procured by Christ jesus.  
Me thinks therefore, that if not for our personal gifts, if not for pre-eminence of calling, if not for the person of Christ we sustain; yet for our message sake, we should find more loving entertainment, than the world commonly affords us. Isaiah prophesying of deliverance from captivity under Assur, thus expresseth their entertainment of the messengers thereof amongst the people, Isay 52.7. How beautiful upon the mountains are the feet of him that declareth and publisheth peace? etc. were the feet of those messengers so beautiful? how much more amiable are the feet of them that preach deliverance from spiritual bondage. See Isay 61.1.2.3.  
And yet true it is in experience, that Paul speaks of the Apostles of the last times; they are counted the scum, and offscouring of the world; their persons and message alike spitefully rejected. Cause: that they never felt their spiritual misery. See Act. 2.37. Act. 16.30.  
Now followeth the description of the Gospel: first, by the Author God: secondly, by the adjunct, it was promised, the promises by the way amplified. First, by the instruments by whom they were delivered, the Prophets. Secondly, the records, wherein they were registered, the scriptures. Thirdly, the Gospel, further described by the object or subject matter, Christ jesus.  
The Gospel of God.] So called because God is the Author, deviser, revealer, sender of this glad tidings unto the world. So than though men be ministers, yet is the doctrine Gods, though men the messengers, yet is the message Gods; See 2. Cor. 5.18.19.20. It will appear if we shall consider, either the matter, efficacy or confirmation of it. The matter of our message, such as none but an infinite wisdom could devise, (viz.) the true means of reconcilement with God, by composition of infinite justice, with endless mercy in the work of our redemption. The 
h Ephes. 3.10.11. 1. Pet. 1.12.  Angels knew it not till revealed by Christ unto the Church.  
The efficacy divine, the raising of a conscience cast down, giving hope to the hopeless, changing 
i 2. Cor. 3.18.  the whole man. Confirmation by 
k Heb. 2.4.  signs and wonders such as none but a divine power could work.  
Take heed, how we neglect so great salvation. Use. Heb. 2.4. Reason's there given. First from the danger, made more probable and grievous by a comparison of instruments delivering it. Secondly, the evident confirmation of it by testimonies, Human, verse 3. Divine, verse 4. yet contempt common.  
One special cause, the infirmity, and weakness of men, whose ministery God useth. Although the Lord h●th told us that he that despiseth the messenger in respect of his message, or the message for the messenger, despiseth not men but God. And hath for good purposes committed to men the word of reconciliation. First, because our infirmity is not able to endure his majesty. Deut. 5.24.25.26.27.28. Secondly, that the excellency of the 
l 2. Cor. 4.7.  power might be acknowledged to be of God. Thirdly, to prove our obedience.  
The adjunct of the Gospel followeth, before promised by the Prophets.]  
Obser. Before pr●mised.] Note here the Antiquity of the Gospel and doctrine of salvation by Christ. See Tit. 1.2. promised first in Paradise, renewed, to 
m Gen. 3.15.  Abraham, pointed at in the law, revived by the 
n Act. 10.43.  Prophets in all ages.  
Use. And yet our great Antiquaries of Rome, when they hear of the doctrine of remission of sins, and justification by Christ's blood, cry out of novelty with the people, Mar. 1.27 what new doctrine is this, never heard of till Luther's time? Yes, taught by the Fathers, by Apostles, 
o Gen. 3.15.  Prophets, by God himself from the beginning. Let them as 
p jer. 6.16.  jeremy speaks stand on the ways and ask for the old way, and then tell me whether all true Antiquity point not unto Christ, as the only true 
q joh. 14.6.  way to eternal life: they talk of satisfactions and merits, of pardon, and reward, by penance, pilgrimages, fastings, voluntary poverty, etc. but let them show in any true Antiquity, where all or any of these things are commended, farther than as necessary conditions and dispositions as it were for attainment of salvation; or as duties of thankfulness for salvation purchased by Christ?  
Obser. Promised.] Observe again the dignity of the Church of the new Testament, from that of the old. Christ promised 
r Luke 10.23.  to them, exhibited 
s Heb 11.39.40.  unto us, a benefit often commended to our diligent consideration. In this regard Ministers of the new Testament called by 
t Mat. 11.11.  Christ, greater than john Baptist, not only in respect of a greater measure of revelation vouchsafed unto them then unto him, but also in regard of the matter of their ministery. The Prophets taught Christ to come: john Bapti●t pointed at Christ already come: w●e preach Christ incarnate, crucified, risen, ascended, reigning; finally, having performed all things that were spoken of him by the Prophets.  
Bless God for this, as not the lest grace, that God hath reserved us for these last times, wherein our ears Use 1 hear that which many Prophets, and righteous men have desired to hear, but could not hear. See Mat. 13.17.  
Take we heed especially how we contemn so great Use 2 grace as is published unto us in the Gospel. Act. 13.32.33.40.41. Surely where grace is greatest there is contempt most fearful. The records wherein these promises were registered are the scriptures; so are the writings of the old & new testament called by excellency.  
The reasons why God would have these promises committed to writing are these. First, the better to preserve them from oblivion and abolishment. Secondly, to prevent corruption in doctrine by Heretics. Thirdly, their better propagation to the knowledge, and use of all men by translations, etc.  
Great therefore shall be our unthankfulness, and most just our condemnation, if when the Lord hath so much endeavoured to make the scriptures familiar unto us, we shall be found ignorant of the means of salvation: unable to discern spirits, to put difference betwixt truth, and falsehood; good and evil.  
The Epithet of the Scriptures; Holy: so are they in respect, first of their Author, and Inditer. 2. Tim. 3.16. Secondly, of the penners, 
u 2. Pet. 1.21.  holy men of God Thirdly, of the matter, the holy and eternal truth of God. Fourthly, of their effect and end, which is our 
x joh. 17.17.  sanctification.  
Papists hence infer therefore not to be permitted to lay-people, in their mother tongue: abusing to this purpose the saying of Christ. Mat. 7.6. as who say all God's people were dogs. And not only men that by their impudent contempt of wholesome admonitions (whereof alone Christ there speaks) bewray themselves to be uncorrigible, and past cure.  
Rather learn we with what affections we must address ourselves to the reading of the Scriptures; holy doctrines enter not but into holy minds, neither are they admitted but by sanctified affections, See joh. 7.17. Profaneness is as the vail over the heart. 2. Cor. 3.15. and Gods 
y Psal. 25.14.  secret is with them only which fear him.   
Verse 3. Concerning his Son jesus Christ our Lord, which was made of the seed of David according to the flesh. 
THe object, or matter subject, of the Gospel followeth, that is, Christ jesus: about whose either person, or natures, or offices, or works, or benefits with the means to enjoy them, the whole Gospel is occupied.  
And all doctrines propounded as evangelical not reduced unto Christ, are to be rejected as hellish heresies. Yea, examine all heresies contrary to evangelical doctrine you shall find that they overturn some truth which the Gospel teacheth concerning Christ. So then from this description of the Gospel taken from the Author, God; the instruments first revealing, the Prophets; the records, Scripture; the object, Christ; may we learn to judge of all doctrines thrust upon us as evangelical. Paul, Gal. 1.6. complains of some, that had obtruded to the people another Gospel, then that he had preached. And surely many such other Gospels, or evangelical doctrines, hath the Church of Rome urged upon the people of God. Other means of reconcilement than the merit of Christ, inherent in his own person: other mediators of intercession than the man Christ jesus: another propitiatory and purging sacrifice, then that which Christ once offered on the cross by himself. And a thousand such like doctrines of the Popish Ghost-spill: but examine them at this touchstone, see if they be not descried to be the inventions and fancies of man; where find we these things taught by the Prophets, registered in the scriptures? and how I pray you, lead they to Christ?  
Now followeth the description of Christ's person: First, by his double Sonship: Secondly, by his dominion, His Sonship, first Divine: of God: secondly, Human, of David. See the Analysis.  
The Son of God.] Not by creation as Adam. Luke 3.38. nor by adoption as all 
a joh. 1.12.  believers; but by eternal generation: Pro. 8.24. joh. 1.18. the manner whereof, who can so express, as to satisfy the inquiries of fleshly reason? And yet mine ear hath reccived a little thereof, as 
b job. 4.12.  Eliphaz in an other case speaketh. For the better explanation of this mystery, two questions shall be briefly handled. First, what that is that Christ receives from his father. Secondly, how he receives it. In Christ's divine person, two things are to be considered: first, the divine essence: secondly, the manner of existence. The essence he hath of himself, not of his father. Reasons. First, because this is essential to him that is God to have his essence of himself. Secondly, otherwise Christ must be a distinct God from the Father, as he is a distinct person. Thirdly, if the essence beget, and be begotten, then must there be two essences in the Deity, one begetting, the other begotten; 
Lib. de Chrsto 2. cap. 7.  but this is absurd, Bellarmine himself being witness. Ergo.  
Ob. Now if any shall object that he receives his whole person from his father, therefore also his essence, that is, persona substrata. Ans. It followeth not: for though he receive his whole person from the father, as it is the person, yet receives he not all that is in the person. And to speak properly, that which the father gives to the Son, is not the divine essence, but the personal existence, or manner of being in the Deity: neither hath Christ from his father, this to be God: but this only, to be the Son.  
For the manner or means how he receives his person, or personal being in the Godhead, it is by generation, or begetting; the manner whereof as it is, is ineffable. Yet something may be conceived and spoken whereby it may be somewhat shadowed out to our understanding. Some say he is so begotten of the Father, as light of the Sun, by a simple emanation. The fathers make choice of the metaphor used by the holy Ghost to explain this mystery: joh. 1.1. as speech is conceived and begotten of the mind without any passion▪ alteration, flux, or decision; so as the speech is in the mind, and the mind in the speech: so Christ of God the Father. Augustine. The mind is as it were the bringer forth, knowledge as it were the offspring, or child of the mind: for the mind while it views itself, begets the knowledge of itself, which is the image of itself. By these and such like resemblances may this mystery of Christ's eternal generation be in some sort conceived, though as it is in itself, it cannot be explained.  
Obser. But hence I take it the collection is found, that Christ is God equal with the Father. See this joh. 1.1.2.3. etc. evidenced, first, by attributes of eternity, etc. secondly, by title of God. thirdly, works of creation, and preservation: fourthly, by worship divine, given him by Angels. Heb. 1.6. And what ever Arius saith, to impeach this truth, bringing testimonies to prove his inferiority to the father, may almost all be answered thus, that they are spoken of Christ as he is Mediator, and for the work of mediation clothed with the shape and habit of a servant. See Phil. 2.6.7.  
Made of the seed of David.] In respect of his divine subsistence he was 
c joh. 1.14.  begotten, not made: in regard of his human nature 
d Gal. 4.4.  made, not begotten. This making was nothing but an action of the spirit of GOD in Christ's conception, framing his body of the substance of the Virgin Mary. See Luke 1.35. Reason, why made not begotten after the ordinary manner of men, beside the will of God, this: that so the spreading of original sin might be stopped, by the work of the spirit of God: it being a rule set down as it seems, by the wisdom of God, that who so is borne of man by ordinary mixture of man and woman, should thereby receive the infection of original corruption.  
So that we need not with the Franciscans, run to the purity of his mother's conception, and birth, to make him a pure sacrifice, considering he is made, not begotten after the manner of men. And as touching the Virgin Mary, though we acknowledge her blessed amongst women, and sanctified above the ordinary degree of men and women; yet that she was tainted with sin original, both the scriptures teach. Rom. 5.12 and those fruits springing from this root sufficiently testify, Luke 2.48. joh. 2.4.  
Made.] Not by change of the Deity into the humanity: for then how could he have borne God's wrath, or merited his love for us? Nor by mixture of both natures to make one compound, as when water and wine are mingled; but by having the manhood united to his Deity, and assuming the nature of man into the unity of his divine person. Heb. 2. 14.1●.  
Obser. So was it necessary, that God and man should be united in Christ's person, that atonement might be made betwixt God and the seed of Abraham. First, otherwise how could he have borne God's wrath? Secondly, satisfied his justice? Thirdly, performed due obedience? Fourthly, merited at God's hand either for himself or us? See Heb. 9.14  
Use. A greater matter therefore then Papists imagine to satisfy, merit, or supererogate: for none of these had been possible, not not to the man Christ jesus, except he had been God also equal with the Father.  
Of the seed of David;] as appears by the genealogies, Mat. 1. Luke 3. Where though the Evangelists differ in the order of his descent from David, the one intending to set down the succession natural, the other the legal succeeding into the kingdom; yet both agreed in this, that they fetch his pedygree from David. Where the question may be, how Christ being made of the seed of David, could escape the infection of original sin? Ans. In original sin, are two things: First guilt; that by Adam's transgression lay upon all those that were begotten of him: this removed from Christ, because he was not begotten of Adam; though he took his substance from a child of Adam. Secondly, the corruption; this stopped by the work of the holy Ghost; stopping the propagation of that infection, or rather purging of that part of the Virgin's substance assumed by Christ from that inclination and disposition natural unto evil.  
Of the seed of David.] Therefore true man as David was, Confer Heb. 2.14. 1. Tim. 2.5. For what Paul speaks: Rom. 8.3. of his sending in the similitude of sinful flesh, he would not have so understood, as if he thought him to have had only a bore spectrum, and shadow of man, as Manichees dreamt. See Luke 24.39.43. but hath respect therein to that frail, and outward miserable estate of Christ jesus, wherein he lived as if he had been chief of sinners, it being impossible that the lewdest sinner, should have endured more misery, than what he in himself innocent yet suffered, having our sins imputed unto him. Sent therefore he was in truth of human nature, and in habit, and appearance only of a sinner, having no sin of his own, Heb. 7.26. yet made sin for us by imputation. 2. C●r. 5.21. Reasons, why made man. First, that the promise might be accomplished. Gen. 3 15. Secondly, because his brethren for whom he was to satisfy, both by active, and passive obedience, were partakers of flesh and blood, Heb. 2.14 Thirdly, that in our nature he might feel our frailties, and by experience learn commiseration. Heb. 2.17.18.  
First, a pattern of 
e Phil. 2.3.4.5.  humility, Use. and an instruction to demit ourselves, that we may gain our brethren. Secondly, means of comfort in miseries. Thirdly, encouragement to bold and confident presenting our prayers at the throne of grace, Heb. 4.  
According to the flesh.] That is, as he was man: Obser. so are the two natures though combined, yet not confounded; God and man are united in Christ: but Godhead & manhood not confounded, as appears by notes of distinction continually adjoined. I mean not here so much as to mention the heresy of Eutiches, or of the Acephiah his of spring; for I hold Hyperius his advice good, that a minister in his popular Sermons should content himself to deal against the errors reigning for the present in the people, rather than by needless mention of buried heresies, give them occasion to inquire into them.  
Only so much as our ubiquitaries have of late recalled, of these gross heresies, I will briefly propound and as briefly confute. Now from this ground, I think it will follow, that sith the natures are not confused, or trans-fused each into other, the properties also must needs remain to either nature, without this supposed transfusion each into other: for that rule I think will never be disproved; confounded the properties ye confounded the natures: take away the properties ye take away the natures: transfuse the properties, ye transfuse the natures.  
Secondly, if properties be thus transfused; I demand whether this transfusion be mutual, or reciprocal or not, that is, whether as divine properties are transfused into the humanity; so human also into the divinity: and sure I see not, but that from the same ground of personal union, we may as well say, that mortality is really transfused into the Deity; as ubiquity into the humanity: for whereas they say, the Godhead is not capable of infirmities human, etc. we may as truly say, that the manhood is not capable of divine excellencies, as they are divine.  
Secondly, if divine properties be so communicated unto the humanity of Christ, that thereby the human nature becomes omnipresent, etc. why not also other properties of eternity, a part ante; immortality, simplicity, all being equally out of the same grounds deducible as any one?  
Now shall we a little see their reasons? they may all be referred to these three. First, personal union. Secondly, that phrase used by the fathers, communication of properties. Thirdly, state of glory. Now if it be proved unto us, that neither of these prove such a transfusion as they imagine, I hope our people will be armed sufficiently against the error of ubiquitaries.  
For the better discerning of the inconsequence of the first reason, it shall not be amiss a little to inquire. First, what personal union is. Secondly, what it is that the humanity of Christ thereby receives.  
For the first, personal union, it is the uniting and knitting of Godhead and manhood together: whereby is made one person of the mediator: wherein are three things. First, that it is an union, or making of two one. Secondly, the things thus united; Godhead, as it is limited to the second person in Trinity, and manhood. Thirdly, the term of this union, they are made not one nature, but one person of the mediator.  
Secondly, weigh what it is, that the human nature receives hereby. First, subsistence in the second person of the Trinity, whereof itself is of itself destitute.  
Secondly, extraordinary dignity, insomuch that it is a peculiar temple for the Deity of Christ to devil in, and wherein it shows and manifests itself, more gloriously then in any creature. Col. 2.9.  
Thirdly, more near familiarity with the Godhead than any other creature, Angels, or man, hath or can have.  
Fourthly, an extraordinary measure of habitual graces; of understanding, wisdom, holiness, etc. Such as in that measure dwells in no creature. joh. 1.14.15.16.  
Fiftly, a partner agency with the Godhead, according to its measure in the works of redemption and mediation.  
Now the ubiquitaries add hereto a communication of divine nature and properties to the manhood, so as to be informed and actuated thereby: insomuch that the human nature receives into itself, from the Deity, a power to be omnipotent, omniscient, omnipresent in itself: a thing that cannot agreed to the human nature of Christ, without being made God; for that which some object, that notwithstanding this kind of having divine properties communicated, yet the manhood is not Godhead, because it hath them not of itself, but by participation from another, is frivolous; for howsoever these things be had, if they be had, as they teach, so as to inform the subject wherein they devil, they make it God: in as much as these things are divine properties, inseparable from the divine nature, nor can any thing be said to be properly omnipotent, omnipresent, etc. but it must be confessed withal to be God.  
Qu. How then are these communicated unto the manhood in Christ's person? Ans. Even as the divine nature itself and none otherwise, that is, so as they dwell and show themselves in manhood; and so as that the manhood united unto the Godhead, may say of them they are mine, not by way of information, but in respect of possession after a sort: Ratione supp●siti, as divines speak.  
So that this being all that by virtue of personal union acrewes unto the manhood of Christ, it will be impossible from them to infer such a communication of divine properties unto the humanity as ubiquitaries dream of.  
Their second ground is, 〈◊〉 phrase of speech used by the Fathers for interpretation of sundry scriptures, which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as some term it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which indeed according to the sense of the fathers, is nothing else but a manner of speech, whereby in respect of that union personal of the two natures in one suppositum, the properties of the several natures are predicated either of the whole suppositum, or of the several natures in the concrete; for by reason of the same personal union, it comes to pass, that the two natures interchangeably take the concrete names each of other in predication: so it's said: Acts 20.28. God purchased the church with his blood; not that the Godhead shed blood, but because a person that was God shed blood to procure redemption: not which it had as God; but which it had in the manhood united unto it: so john 3.13. the Son of man talking with Nichodemus, is said to be in heaven: not that as he was man he was in heaven, while he was on earth; but because that person that was son of man, was by something in his person, that is, by his Deity, in heaven: so in this place, where we have a pattern given us, to interpret all such alternate predications: the Son of God is said to be made of the seed of David, but how? according not to his divine Sonship, but according to his human nature, united to the Son of God: and how will it hence follow, that because the properties of the divine nature, may be enunciated of the person denominate, in the concrete of the human nature, therefore the divine properties are communicated to the human nature so as to inform it. And as a learned Divine and Logician saith well, if these men had learned in this point to distinguish between predicata absoluta, and limitata, we should soon see an end of all these unseasonable and bitter contentions betwixt brethren.  
Their third ground is, the exaltation of Christ's human nature to the state of glory, and that which they call statum maiestatis, whereinto Christ entered at his ascension: whereby they say Christ in his manhood, received an infinite power and glory, etc. and so this power to be every where present.  
Now that Christ's manhood received not by that his exaltation to the state of majesty and glory, any such nature of being omnipresent, the other grounds formerly laid do easily evince: for as personal union makes not the manhood God, so neither doth exaltation into state of glory: for that is still manhood though exalted unto glory; and therefore though he received glory more than any creature beside; yet not this glory for his manhood to be God, or to have any such property, upon having whereof, it must needs follow that it is God: for it's still a creature finite, etc. though the most glorious of creatures, yet a creature; God having said that he will not give his glory unto any creature; not not to the human nature of Christ. Much more might be said to this purpose, but that I remember for whose sakes I pen these observations.  
For us let us learn from the Apostle, how to understand all these places of Scripture, where weaknesses are given to God, Christ, or divine excellencies, unto man Christ, namely thus, that they must be taken as spoken, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in divers respects, according to the diversity of natures in Christ's person, as when the Son of GOD is said to be made, thus must we understand his making, as limited to his flesh: when to be eternally begotten, thus conceive it, as limited to his Divine person.   
Verse 4. And declared mightily to be the Son of God, touching the Spirit of sanctification by the resurrection from the dead. 
NOw followeth the declaration of his divine Sonship, verse 4. The word signifies determined, and as it were by definitive sentence concluded to be the Son of God: to omit the resolutions of others, I take it that this determination is here set out. First, by the manner, mightily, Confer. Col. 1.29. so as that no man could contradict it. Secondly, the matter that he was the Son of God, as the Centurion confesseth, Mat. 27.54. Thirdly, the mean or argument concluding it: his rising from the dead. Fourthly, the respect added for explanation, according to the spirit of sanctification, that is, according to his Divine nature, which sanctified his humanity, for so by spirit, I here understand the Divine nature of Christ. First, for the Antithesis. Secondly, comparing it with 1 Tim. 3.16. 1 Pet. 3.18.  
Now sanctification is here ascribed to the Divine nature, as it is in Christ's person, both because by it the human nature was made partaker, of habitual created holiness, whither immediately, or mediately by the work of the holy Ghost it matters not: as also because his Divine nature, is that that sanctified his obedience, and made all his actions and passions, undergone for us, of prize and value with God: in which sense the temple is said to sanctify the gold; the altar the gift, 
a Mat. 23.17.29.  wherefore he is said by the eternal spirit to offer himself unto God 
b Heb. 9.14.  without spot, that made him a spotless sacrifice, that gave it power to purge, and expiate our sins.  
So howsoever the glory of Christ's Deity was overshadowed, and almost eclipsed by the frailties of his humanity, miseries of life, shame of his death, yet pleased it God at last, by an invincible demonstration, to prove him to be the Son of God: (viz.) by his resurrection from the dead. Confer. Act. 13.33. where he is said in the day of his resurrection to be begotten of his father, declarative, as divines interpert, because than he was most evidently shown to be the Son of God, and not a mere man. Reasons of this declaration. First, to confirm the faith of his children that seemed a little to stagger at the shamefulness and bitterness of his Passion. Secondly, to convince the jews of wilful impiety that had rejected this stone, now made the head of the corner.  
Use. From whence may God's children learn comforts against the many abasures, whereto they are here subject, and in respect of them condemned, as job by his indiscreet friends, of hypocrisy in God's service: surely if we look to the outward estate of God's children in this life, we shall find it true of them that Isay speaks of our Saviour 
c Isay 53.2.3.  neither form nor beauty, nor any thing why they should be desired; despised, and rejected of men, etc. the very scum and offscouring of the world: but know we for our comfort, that there will one day come a day of declaration, wherein the sons of God shall be revealed, by their glorious advancement into God's kingdom, at the day of resurrection, as Rom. 6.19. Yea, in particular blemishes, whereby our good name and innocency is questioned, let us thus comfort ourselves, that the Lord shall one day bring forth our righteousness as the light, and our judgement as the noon day, Psal. 37.6.   
Verse 5. By whom we have received grace and Apostleship (that obedience might be given unto the faith) in his Name among all the Gentiles. 
IN this verse is set down a description of Paul's Apostleship, partly to prevent the caviling imputations of false teachers, ordinarily charging him with intrusion into that function as Gal. 1.1.2. partly that the Romans might see, that in writing to them he strayed not beyond the bounds of his commission. Now it is described, partly by the immediateness of his calling by Christ, as Gal. 1 11. (By whom,) partly by the general fountain when it is called, a grace, partly by the end subordinate, Obedience of faith; principal, The glory of Christ; and lastly by the generality of the subject, All nations, etc.  
By whom.] Although it be true that all whatsoever any of us receive from God we receive by Christ, both as the meritorious procurer thereof, as also as Gods general steward, to whom is committed the government of the Church, and of the whole world, yet I take it the Apostle here principally useth this phrase to prove himself an Apostle; because he was immediately called by Christ, which is one special difference of Apostles from other ordinary Pastors, as before, verse 1. where see the uses also.  
We have received grace and Apostleship.] Some here by grace understand the grace of reconciliation and sanctification: some other gifts, whereby he was f●tted for the function of Apostleship; but I take it here it's by a grammatical figure put to signify the general nature and fountain of Apostleship; and is in substance nothing but this; the grace of being an Apostle: or this, favour and free gift to be an Apostle. See Ephe. 3.8.  
Obser. Whence observe that it is to be esteemed a special grace and favour of God to be called unto the ministery; though it be of grace that we receive it, yet is it a special grace to receive it. As easily appeareth both by gifts given to fit us thereto, more special then to the people, Ephes. 4.8.9.10.11. by use of it. 1 Tim. 4.16. 1 Cor. 3.9.10. by reward and crown given after faithful discharge of it. Dan. 12.3.  
Use. Learn hence first not to swell with conceit of thine advancement; for thou hast received 
d 1 Cor. 4.7.  and of grace thou hast received it. And foolishly do many stand upon terms of the dignity of their calling, though in itself honourable, 
e Heb. 5.4.  having no other worthiness to grace them; and not considering that of free grace they have received it. Secondly, rather let them learn to use this grace, to the end for which God hath committed it unto them: See 1 Pet. 4.10. and tremble at the woe due unto such, as being thus graced by God, neglect to do that work whereunto they are called. 1 Cor. 9.16.17. Thirdly, give not way to thoughts of discontentment, in respect of the many difficulties, ignominies, persecutions, thou shalt undergo in discharge of this calling, so as to be grieved at the Lords leading thee to this so toilsome, shameless, disgraceful a calling, by thine education and calling of the church; for know it's a high favour of God to be counted faithful, and put in the ministery. 1 Tim. 1.12. The end of this calling follows, to obedience of faith: the same phrase used, Rom. 16.26. I do here purposely omit variety of interpretations; choosing that which I think is most direct; by faith here understanding the doctrine, or word of faith, that is, the Gospel, as that acception is frequent. 1 Tim. 4.1. etc. and by obedience unto faith, nothing but that which Peter calls obeying the truth, taught in the Gospel. 1 Pet 1.22.  
This then is th'end of our ministery, Obser. to bring men to obedience of the truth, and Gospel of Christ. See 1 Cor. 10.5. and that this is no easy work will appear, if we consider what the things are that the Gospel enjoins us.  
As first a denial and renouncing of ourselves, and all things in us in respect of any power they have to procure salvation, and to rely ourselves wholly and alone upon Christ, as author of salvation. Now how difficult a thing is this, if we consider what high thoughts naturally all of us carry of ourselves, 
f 2 Cor 1●. 5.  insomuch, that even after GOD hath humbled us and brought us low, yet when it hath pleased him again but a little by grace to raise us, we seem to ourselves such as to whom the Lord should as of due give salvation?  
The second thing that the Gospel requires, is to deny ungodliness and worldly lusts, etc. Tit. 2.12.13. and herein how much ado find we in experience with ourselves, to prevail so far as to abandon what our corrupt affections lead us unto?  
Hence therefore we all to whom the dispensation of the Gospel is committed, Use. learn how we must proportion and fit our courses in the exercise of our ministery; so as may best tend to this end; subjection of all thoughts to the obedience of Christ. And here let all magnifiers of man in his nature, all meritmonging Preachers, judge how well they carry themselves in their ministery, that by magnifying the power of nature, cross the very end of their ministery. And what they perform available this way, that as Peter speaks, promise' liberty to their hearers, yea set open a gap to all carnal licence, their own courses prove sufficiently; while they labour to widen that gate that the Lord hath by his word taught to be so strait.  
The extent of the subject, all nations, so are all people called that are not of the jewish common wealth.  
Obser. Now here observe the difference of the Church of the new Testament, from that of the old; as there are many others, so this one, amplitude; that whereas before Christ the grace of God was almost locked up within the coasts of Palestina; now all nations are equally called to communion with Christ. See Ephes. 2.12.13.14. Mat. 28 19  
And this is one reason why the church now is called Catholic, because the bounds thereof now stretch unto all Nations, according to the promise. Psal. 2.  
Use. And let this be acknowledged as not the lest mercy of GOD towards us of the Gentiles, on whom the ends of the world are come, that the Lord hath reserved us for these times, wherein all graces are thus indifferently and freely offered to us, as well as to the jews, Acts 14.16. Acts 17.30.  
For his name's sake.] That is, for his glory sake, or that thereby Christ might be glorified.  
Obser. Whence note, what aught to be the utmost aim and intention of a minister, in labouring to bring men to the faith: that is, that Christ may thereby be glorified.  
Use. And that ambition of many, not only in seeking for preferment and praise of men for their excellency of gifts; but also by drawing disciples after them, is here justly taxed; yea, howsoever it be a glorious and comfortable thing to a minister, to be able to say, that he hath been God's instrument to bring but one soul to the obedience of Christ, yet to aim at our own vainglory even in gaining souls to God's kingdom, suits not with that sincere affection which aught to be in a minister; to promote not his own, but 〈◊〉 master's glory.   
Verse 6. Among whom ye are also the called of jesus Christ. 
AMong whom ye are also. This clause is added and deduced out of the general formerly laid, for these two ends, first to show that the Apostle in writing to them passed not beyond the tenure of his commission; secondly, and less principally, to remember their state in nature, notwithstanding their present advancement by gracious calling. Now the first of these is easily inferred: for if his commission extend to all Gentiles, and Romans be Gentiles, than were they also within compass of his commission.  
So careful is the Apostle to avoid suspicion of busy meddling where he had nought to do: Obser. a duty often pressed to all in general, 1 Thes. 4.11. and the contrary reproved. 1 Tim. 5.13.  
And it were to be wished, Use. both ministers and people would thus learn to know their own line; and to contain themselves within their own compass; doubtless, if they had care of diligent inspection into the state of their own flocks, and to feed their own people, they would find little leisure, either to carp at the courses of others, or to encourage the malicious to seditious discords.  
Again, whereas the Apostle thus puts them in mind what they are in nature▪ Gentiles; and in no better state than others; howsoever grace hath put difference between them and others; it may be observed, that its profitable for God's children often to be remembered what they are in nature. See 1 Cor. 6.10. 11. etc. partly for their humiliation. Secondly, for compassion to others. Tit. 3.2.3. Thirdly, to provoke to thankfulness unto God. 1 Tim. 1.12.13.14.17. etc.  
Thus much of the subscription: the superscription follows; noting the persons to whom the Epistle is directed; described, first: by the place of their abode, secondly, adjuncts, declaring their happy estate; for they are beloved of GOD, and by calling brought to sanctification.   
Verse 7. To all you that be at Rome beloved of God, called to be Saints: grace be with you, and peace from God our Father, and from the Lord jesus Christ. 
Obser. TO all at Rome, etc.] Note here the indifferency of Paul's affection and care, towards all the people of God, within his charge, whether bond or free, noble or base, etc.  
And it may teach us the lesson that james commands unto us, Use. james 2.1. not to have the faith of God, in respect of persons: his reasons: First, God hath chosen the poor: Secondly, he hath made them rich in faith: Thirdly, given them right to his kingdom, and a share in the inheritance of the Saints: to which may be added, that they are equally purchased by Christ's blood, all equally dear unto him; all equally committed to our charge. Act. 20.28. But hereof more at large hereafter.  
Obser. Secondly, it may here be collected that the Apostle would have this Epistle free to all the people of God to read, meditate, etc. as in other places we see his charge given this way: 
g ● Thes. 5.27.  sundry reasons may be given of it: precept of Christ: 
h joh. 5.39.  practise of Saints, Act. 17.11. 2 Tim. 2.14.15. duties required of all God's people, first, to discern Christ's voice from the voice of a stranger: 
joh. 10.4.5. 1 joh. 4.1. 1 Thes. 5.21. Heb. 5.  secondly, to make Apology for the faith, and give a reason of their hope; 1 Pet. 3.15. with sundry other, whereof read, Rom. 15.4.  
The Romanists here justly taxed as enemies unto the comfort of God's people, Use. that bar the people of free use of Scriptures: See Vers. 1. Their pretences are many, as care to keep the Scriptures from derision of Atheists; secondly, fear of people's misunderstanding, etc. but the true cause is this, because they fear discovery of their gross adulterating of the word of God, in matter of faith, worship, manners, etc.  
Beloved of God.] There is a general love of God, whereby he embraceth all men; as appears by his beneficence, Math. 5.44. There is a special love, wherewith he loveth his elect in Christ, and of this is the place to be understood.  
And the evidences hereof he makes effectual calling: for whom God loves, Obser. and in his love chooseth to salvation, him in his time he calls to Communion and fellowship with Christ: see Rom. 8.30. 2 Tim. 1.9. So that this is one special character of Gods special love, effectual calling. Yea, the first certain evidence whereby God declares his love to us in Christ.  
It is a dangerous error of worldlings whereby they conclude from common blessings, special love; Use. as wealth, prosperity, though Solomon have taught that no man can know love or hatred by any external blessing. 
k Eccle. 9.1.  In as much as all these things come alike to all, 
l Mat. 5.44.  let us if we desire to have comfort by assurance of God's special love, look to this special work and fruit of his love, effectual calling.  
Called to be Saints.] That is, by calling made Saints: for this is the nature of Gods call; to make them that which they are not by his calling, Rom 4 17.  
Obser. So then calling is not procured by our holiness, but holiness wrought by calling, 2 Tim. 1.9. Tit. 3.4.5.6.  
Use. Therefore it follows that God neither in calling or election respects our present or future holiness, as to be moved thereby to elect or call us, he hath chosen us to be holy, not because we were, or were to be holy, further than he according to the good purpose of his will determined to work holiness in us. Ephe. 1.4. 1 Pet. 1.2. Rom. 9.11.  
Obser. Again, observe here the necessary effect and inseparable consequent of effectual calling, though it finds us not Saints, yet it makes us Saints; for thereby is faith wrought in us; by faith, union with Christ, Ephe. 2.17. from this union flows a Communication of the spirit, to sanctify and renew us after God's image, 2 Cor. 5.17. 1 joh. 3.24.  
Hereby then may we try our calling, even by the effect thereof, our sanctification; 
m 1 Cor. 1.2.  a number of people pretending faith in Christ, utterly disclaim holiness and sanctification, and being reproved for their sins, their small sins especially as they term them, throw off all with this excuse, we are not Saints; what then? Devils? for I know no medium, 1 joh. 3.8.9. yet that we err not; know that there are degrees of sanctity: some perfectly sanctified, as the Saints in heaven; some not perfectly in themselves.  
Quest. Wherein then consists this sanctity, that by calling we are made partakers of in this life? Answer. First, fruition of Christ's holiness by imputation: secondly, inchoation of inherent holiness wrought by the spirit: 
n 1 Cor 6.11.  thirdly, endeavour to be holy: 
o Act. 24.16.  fourthly, separation from the uncleanness of the world, and consecrating of ourselves wholly to the service of God. 2 Cor. 6.17. & 7.1.  
Now follows the salvation or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: where are three things; first, the thing wished for unto the Romans, Grace and peace. Secondly, the fountain, God the Father. Thirdly, the mediator or mean, by whom they are procured and conveyed unto us, Christ jesus.  
By grace here understand the favour and good will of God, with all those other gifts of grace flowing therefrom: the first called grace making acceptable; the other grace freely given, as Rom. 5.15. by peace, after the phrase of the Hebrews, all prosperity inward and outward, and which is not the lest part of this happiness, the sweet peace of a good conscience, arising from assurance of God's love to us in Christ Now this salutation is at large and distinctly handled by many; see especially Master Perkins in Gal. 1.3. unto whom I refer the Reader for further explanation. Some general things only I will propound. First a question.  
Quest. How Paul acknowledging these Romans to be already in state of grace, prays yet for grace and peace unto them? Ans. First, he prays for a more plentiful manifestation of God's love, increase of inherent grace and peace of conscience, as Peter, 1 Pet. 1.2. 2 Pet. 1.2. for so it pleaseth God to manifest his love by degrees; to work grace by degrees: secondly, he prays for continuance and confirmation in this blessed estate, 1 Pet. 5.10. 1 Thes. 5.23.  
Where observe that prayers for grace are not unnecessary for men in grace, Obser. not not for those very graces whereof they are made partakers in a measure, it is evident here.  
And I apply it to the detection of that odious scoff of Papists at our doctrine of assurance of God's love and pardon of our sins; Use. they from this doctrine thus infer, that according to our principles our people are bound never to ask God forgiveness of their sins. Reason. Because they have already obtained it? Ans. It follows not, for even those that have obtained remission must still pray, first, for increase of this assurance: secondly, for continuance of this benefit: thirdly, for a new act of pardon in the conscience, according as new sins are daily committed.  
Obser. Again, whereas the Apostle praying for all happiness unto the people of God, prays for God's favour, and the peace of a good conscience, observe wherein true happiness of a Christian consists; viz: favour of God, peace of his conscience: therefore the Lord prescribing unto Aaron, and his sons, a form of blessing the people, 
p Numb. 6.23.24.25.26.  prescribes the very same things to be wished for; The Lord bless and keep thee, the Lord make his face shine upon thee, and be merciful unto thee; the Lord lift up his countenance upon thee and give thee peace. And from this form it seems the Apostles in the new Testament with a little alteration of words, took their form of salutation and blessing.  
These things none can judge of a right but those that either have felt how comfortless want thereof is; or tasted how sweet and comfortable the fruition of them is; confer Psal. 32.1.2.  
Use. 1 Now then let all God's children in the midst of all the miseries of this life, comfort themselves in this; that howsoever miserable they may seem either to themselves or others in respect of outward estate, yet they are in deed truly blessed, because they are favoured of God, and enjoy the fruit; peace of a good conscience, that Solomon calls a continual feast, 
q Pro. 15.15.  and which the wicked in their agonies would redeem with the world, as such outcries are heard from them in their fears: all the world for a good conscience.  
Secondly, let worldlings that desire to know man's Use. 2 true happiness here learn wherein it consisteth: many large disputes there are in the writings of the heathen, what should be the chief good of man, some placing it in honour, some in pleasure, some in vacuity of grief, some in action of virtue, etc. Against all which read Salomons Ecclesiastes, and thou shalt see what he concluded of them all, They are vanity and vexation of spirit; that that makes a man truly happy is the feeling of God's love, and the fruition of a good conscience, pacified by the blood of Christ. And thus much of the two first parts of the Introduction, the Inscription and Salutation.   
Verse 8. First I thank my God through jesus Christ for you all, because your faith is published throughout the whole world. 
NOw followeth the Exordium or entrance into the matter of the Epistle, and it is of that kind which rhetoricians call insinuative, tending to procure loving regard from this people towards Paul's person and doctrine, by protestation of his unfeigned love towards them, declared by two arguments and effects of a loving affection: first, thanksgiving to God for their good, Ver. 8. secondly, desire to see them and that for their good, from Ver. 9 to 16.  
In the thanksgiving are, first, the act: secondly, the object: thirdly, the mediator by whom conveyed: fourthly, the matter or ground, their faith, & publishing thereof in all the world. I mean not to prosecute every particular at large; but to cull out the principals, lest the volume grow too great.  
By faith, here understand the gift of faith, and the fruits thereof: especially their receiving of the word of God, as Act. 8.14.  
Obser. Generally here observe the property and duty of God's children, to be thankful for the proceed and power of the Gospel, in the conversion of others: practised by the Saints every where: Galat. 2.23. exemplified in the Angels, Luke 15.7.10. And if it be a thing to be prayed for, the enlargement of Christ's kingdom, then to be thankfully acknowledged when it is performed.  
Use. Abhorrent from this property and practice of God's Saints, are all those that grudge at the proceed of the Gospel, and labour by all means to discou age and daunt those that are coming on towards Christ, resembling herein, the nature of their father the devil. Apoc 12.4.  
But most odious in this kind, those in place of ministery, that envy the blessing God gives to other men's ministery, more than to their own. Moses not so, 
r Num. 11.28.29.  nor john Baptist. john 3.29.  
Moore specially we are taught to rejoice, at the efficacy of the word in places eminent, Obser. as Rome, at this time the seat of the Empire, trafficked by all nations, and therefore likely by their example, and same of their faith, to make way for entertainment of the Gospel in other nations: so aught Gods children, as to rejoice at the conversion of all, so specially, at the taking place of the word in persons, and places most eminent and conspicuous: for so it fares with most men, that their eyes are bend upon places, and persons of chiefest esteem and authority: and great examples, are always causes either of greatest mischief if they be evil, or good if they be conspicuous for goodness.  
Therefore, Use. when we shall see the Lord magnify his Gospel, in the conversion of places and persons eminent amongst us: let us not be unmindful to perform this duty; and labour with God by prayer, for the calling of such as by their authority are likeliest to bring most advantage to the truth.  
It is not to be omitted, that Paul here applies to himself the general promise of the Covenant, jer. 31. 3●.34. from experience applying God's grace unto himself.  
Such a particular knowledge, Obser. of God's particular love have all God's Saints in a measure. Gal. 2.20. job. 19.25. 1 Cor. 2.12. 1 joh. 3.2. Neither is it the special privilege of some few, to whom God by special revelation gives such particular knowledge, as Papists teach, but that which God vouchsafeth by general means to all his children: and that which every child of God, upon performance of the general conditions, as repentance and faith, may gather to himself, and profess of himself without presumption. See Rom. 8.19.17. where will be fit place to handle this point at large.  
Not only Papists, but generally worldlings, Use. scoff at this truth, particular assurance; hope well they do, but assurance they have none, and measuring others by themselves, think it not vouchsafed to any man living: and yet if it be marked well, this is had by all God's children that are such in sincerity, and he that hath not this particularity of applying, hath nothing of faith more than a devil: the devils hold generals; of Christ's death; remission of sins thereby purchased unto the Church: herein only they fail, that they apply not these to themselves, nor can believe that they are sharers in these benefits: and let it be thought no presumption, for God's child to outstrip the devil one step at lest, in belief of the articles of his Creed.  
Published throughout the world.] Papists here glory much of their faith, that it is so highly commended by the Apostle; and from this place challenge to themselves the true faith, as still dwelling amongst them. To which we answer, that it follows not, a fuisse ad esse. jerusalem was once a faithful City, but the Prophet complains she was become an harlot; as famous was Thessalonica, in the days of the Apostle, as ever was Rome, 
s 1 Thes. 1.8.  and yet now no face of a Church there remaining: and the like answer we make to all the commendations given by the Fathers unto that Church; that they were true of the church in those times, but not therefore belonging to Rome that now is.  
But will you hear their reply? Rome by our confession, was once faithful; show we therefore the time when she began to decline and fall from the truth of faith. Ans. Behold a sottish shift; cannot declinations, and apostasies be evidenced without pointing at the particular times, places, & authors of backsliding? that they are fallen, we evidence by discord of their doctrine, from that here taught and commended in this Epistle; but they will not believe except we show them the time, when they began to decline: as if a man sick unto death, when the Physician by apparent signs discovers his disease, the nature and danger thereof should say no it's not so, for you show me not the time, and means, and proceed of my disease.  
Just. This may easily be showed in other heresies: Arianisme, etc.  
Ans. Not therefore Antichristianisme, for that is a mystery of iniquity, 
t 2 Thes 2.7.  especially the beginnings thereof, almost insensibly conveying themselves into the Church: Secondly, for the gross points of Popery wherein they descent from ancient Rome, their beginnings, and proceed, and perfection, are evidenced sufficiently by our Divines. See Perkins his problem.  
Rather let us note here, Obser. that the grace of God is not so tied to any people, or kingdom, but that for the sins of them, God may give them to blindness, and make them believe lies: 
u 2 The● 2.10.11.12.  this verified of Rome, of jerusalem, once the praise of the whole world; of the Churches of Asia, etc.  
And let it be an admonition to us that yet stand, Use. to take heed lest we fall: 
x Rom. 11.20.21.  trust not in lying words, saying, the temple of the Lord, the temple of the Lord, etc.  
Go to Shiloh, where I once put my name, and see what I have done thereto: Read at large, jer. 7. from verse 3. to 16. A needful admonition for us in this kingdom, wherein are too evident tokens of security this way; and as evident causes, to fear the like judgement, because we are engaged in the same disobedience, lack of love to the truth, 
y 2 Thes. 2.10.  evil entreaty of the ministers, 
z Mat. 23.37.38  barrenness of good fruits: Isay 5. from verse 1. to 8.   

Verse 9 For God is my witness (whom I serve in my spirit in the Gospel of his Son) that without ceasing I make mention of you  
Verse 10 Always in my prayers, beseeching, that by some means one time or other I might have a prosperous journey by the will of God, to come unto you.  
THe second argument and sign of Paul's love is his praying, his continual praying for them, whensoever he presented himself by prayer at the throne of God's grace; and the better to persuade them of this duty performed by him in secret, he calls to witness God himself that sees in secret, and that the more credit may be given to his oath, he here describes himself by such behaviour, as may justly deserve credence to be given to his bore word, much more to so serious a contestation: I serve God in my spirit, etc.  
Obser. Now whereas Paul, to persuade the people of his love towards them, calls God to witness; observe how difficult, and with all how important a thing it is for people to be persuaded of the love of their Pastor towards them. Paul no doubt had learned what the religion of an oath was: and that but in matters of weight and necessity, it aught not to be used: as touching the necessity of this persuasion, it appears thus; because the mind being fore-stalde with this conceit, that the Minister loves us not, makes us misdeem all things whatsoever are spoken, to suit with the malicious fountain, from whence prejudice supposeth them to proceed: as when the palate is annoyed with some bitter humour, all things seem bitter to the taste, etc. so dislike of the people, arising commonly from conceit of dislike in the minister, makes all things sound according to that prejudice, and thereby is the effect of the word much hindered.  
And for the difficulty of this persuasion especially in natural men, if we weigh either the policy of Satan, that by his suggestion especially, drives men either wholly to forbear hearing, or in hearing not to regard, or in regarding to misinterpret; or the very inclination of nature, to distaste things crossing our conceited affections, as reproof, and threatening of judgement, as 1 Reg. 22.8. and plain dealing in our ministery: as Gal. 4.16. easily may we judge how hardly persuasion of a ministers love, can sink into the hearts of carnal men.  
Our duty then is by all good means to labour, Use. that our people may be thoroughly persuaded of our hearty well-wishing unto them, and that what we speak either instructing, or exhorting, or reproving, or threatening, proceeds all from an hearty desire, and longing after their welfare: two things only let a minister herein beware of; First, flattery and soothing in evil: 
a Ier 8.11.  Secondly; doting indulgence, and giving them the rains in their carnal liberty.  
Another thing here observable, Obser. is the lawfulness of an oath, both imposed and voluntary, God's glory and our brethren's necessity requiring it: for this we have the practice of the Saints, yea of God himself: 
b Heb. 6.13.  besides that, it is being rightly used an excellent part of God's service, 
c Deut. 6.13.  acknowledging God's excellency, 
d Heb. 6.16.  his omniscience, in searching the heart, omnipotence and justice in punishing perjury, love of truth, etc. and tends also to the good of human society, Heb. 6.16.  
And that which Anabaptists here answer, that indeed it was lawful for the jews, but not so for us in the new Testament, is of no force: for besides the practice of God's Saints here and in other places, we have it prophesied as a part of worship, to be performed in the new Testament, 
e Esay 56.16.  and the ends of swearing, glory of God, and good of men being perpetual, the thing itself also must be confessed to be of perpetual and moral observation.  
Use. Therefore that fancy of Anabaptists touching all oaths, both solemn and private to be unlawful for a Christian, is here easily confuted; their reason is Christ's prohibition, absolute as they imagine. Mat. 5.34.  
To which Aquinas his answer is this; that that, non omnino, is not a word of absolute denial, but of special restraint, and the force of it is this (saith he) not that a Christian may not swear in any case, but that he must not swear in every case, but where necessity and importance shall require it. Howsoever it be it is apparent, that our saviours drift is this, to prove against the gloze of the pharisees, that the Lord in the third commandment, forbids not only false but vain swearing, whether by God, or by the creatures, wherein the majesty of God shines and shows itself; and from the place thus expounded, it will be impossible to deduce the Anabaptists inference. But what stand I longer to prove the lawfulness of swearing? we are fallen into times, wherein men are so far from anabaptistical niceness, that they are fallen into Atheistical profaneness; not a word almost comes from them, but it gins or ends in the name of God, profanely appealed unto without necessity: whose damnation is just.  
Consider well here the nature and form of an oath in this practice of the Apostle; Obser. I call God to witness: so that an oath is a calling God to witness of the truth we speak, and which is implied in every oath, to judge and to punish us, if we swear falsely; 
f 2 Cor. 1.23.  for in all swearing God is appealed unto both as witness and judge: and no oath but hath either expressed or implied as well imprecation as invocation.  
Which short description of an oath, Use. reproves three gross abuses rife in our people's swearing: first; when not God but creatures, yea Idols, are appealed unto as witnesses: wherein how ever they think their sin is lessened, yet if we weigh well, we shall find God is the more dishonoured; because his glory is hereby given to creatures, or to false Gods; a thing most odious and detestable unto him; yea and the lesser the creature, the more dishonour is done to God. And secondly that which by such oaths they seem to avoid, they do unwittingly incur; even the swearing by God himself; whose glory shines even in the basest of his creatures, as Mat. 23.22.  
To the examples of joseph and others produced for warrant. Ans. The answer is by some, that they were not oaths but strong asseverations; but better I take it thus, we walk not by example, but by precept.  
A second fault here reproved, is vain and needles swearing, when things are either so evident of themselves, that they need no such confirmation, or so trifling, that they require not so great a witness: a sin arising from our little reverence and esteem of the majesty of God: a righteous man fears an oath, 
g Eccles. 9.2.  caused by Satan, as the first author; 
h Mat. 5.37.  leading to damnation as a just recompense, jam. 5.12.  
A third and most heinous abomination here discovered, is that hellish sin of perjury, and false swearing; common at this day, not only in our knights of the post, that have sold themselves to Satan to work wickedness in the sight of God; but amongst our common people, arising partly from custom of vain swearing in common speech; partly from ignorance, general or particular, of the nature of an oath, or from malice, or love of gifts, that blinds the eyes of the wise; how heinous this sin is, first the dishonour thereby brought to God's majesty, whom hereby we make favourer of lying: secondly, the damage it brings to society, leaving no place for trust, each man of another, nor safety either of fame, goods, or life: thirdly, the heavy plagues it brings both to private persons in themselves, and their posterity, 
Zach 5.4.  as also to whole kingdoms, 
k 2 Sam. 21.1.  and the utter destruction both of body and soul, sufficiently show.  
To that might be added, that which is not only cosen-germain to perjury, but an high kind of this hellish forswearing, equivocating in an oath, profanely dallying with the name of God: Secondly, mocking Magistracy, God's holy ordinance: Thirdly, crossing the very main end and use of an oath: 
l Heb. 6.16.  but hereof more at large in due place.  
Whom I serve in my spirit.] This clause is added to procure the more credit to his serious protestation: as if he should say, neither have you cause to suspect me either of lightness, or profaneness in this protestation: for I serve God in my spirit, etc.  
Obser. So that here may be observed what manner of men those are to whose oaths credit may be given, without exception: such only as serve GOD in their spirit, in some honest calling, and surely with me the word of such a man is precious, his oath beyond exception: as for the most serious protestations of others, I see not what regard they deserve: for me thinks it is as probable they should forget the religion of an oath, as walk in other wilful disobedience.  
Use 1 And me thinks it should admonish those in place of authority not to be too hasty of belief, neither in the words, informations, nor yet in the most resolute adjurations of men destitute of the fear of God: and that it should be as much inquired whether they be religious as whether homines legales.  
And secondly, we are all taught how to carry our Use 2 selves, so that our protestations may deserve credit amongst men. It is a common complaint of many that they cannot be believed without their oath, and surely I think they may as justly complain that their oaths themselves though never so res●lute, yet find small credit with many; as one saith well, let them live better for shame, and so carry themselves in discharge of duties both towards God and man, that their oaths nor words may admit any just exception.  
In the words of this clause, weigh these things; first, the action, I serve: secondly, the object, God: thirdly, the fountain or manner, in my spirit: fourthly, the special matter subject in the Gospel.  
Touching the action referred to the object, it is commonly questioned betwixt us and our adversaries of Rome, whether any religious worship may be given to Saint, Angel, or any other creature, save to God only; and their common judgement is, that the worship called Latria, is peculiar unto God, and cannot without Idolatry be given to the creature: but another kind of religious and divine worship there is which they term Dulia, which may be given to the friends of God. Now hereof thus our Divines speak: first, that for the words there is no difference, both in themselves signifying one and the same thing, as they plentifully show both out of the Scriptures and out of profane Authors: secondly, that it is noted as a part of Idolatry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to perform this worship of Dulia to 
m Gal. 4.8.  any that are not Gods: thirdly, that we stand not so much upon words, as upon the worship that is given unto creatures; and teach that divine worship of Invocation, Thanksgiving, and the rest, call they it what it will, cannot be given to any creature without Idolatry. Neither is the question about words, but about the things that under these names are given unto the creatures; let them call the worship of Saints Dulia, or what they will; so that under this covert of words, they rob not God of his peculiar honour.  
Obser. But let us learn that are Ministers to whom we must intent and direct all that service we perform in the work of our ministery, viz. unto God alone.  
Use. And here reproved are all such as in the ministery serve not God but their own bellies 
n Rom. 16.18. , discerned by these evidences: first, that they leave the doctrine taught by God to preach doctrines deified by men; as Paul 
o Gal. 1.10.  speaks: secondly, when in matter or manner of teaching they frame themselves to please 
p Gal. 1.10.  men: thirdly, seek only therein their 
q Gal. 6.12.  own ease, 
r 2 Tim. 4.10.  commodity, 
s 3 joh. 9  preferment, vain praise, applause and commendation; as the false Teachers in the Church of Corinth, and make these their uttermost term, wherein they rest, as appears by this, that having attained these things, they shake hands with painfulness.  
Now follows the manner or fountain of this service: in my spirit. Spirit, in the case of God's service is sometimes opposed to flesh, that is, to the part unregenerate, 
t Rom. 7 25.  sometimes to letter and ceremony, 
u joh. 4.24.  sometimes to show and fashion, 
x Ephe. 6.5.6.7.  and in this last sense is here taken; signifying thus much, that what Paul did in preaching the Gospel, he did in singleness of heart; not with eye service, but as from the heart with good will, serving the Lord not men.  
Obser. And thence we learn how our services in the ministry must be performed unto God, with sincerity, diligence, alacrity, see jer. 48.10. etc. Reasons, we deal with God that tries the hearts, and searcheth the reins, and can easily pierce through the vizard of formality, discerneth the secret thoughts, and intentions of the heart: see Ephe. 4.5.6.  
Where all that bore formality of many in this kind is justly taxed; Use. some thing they think must be done for fashion and shame of the world; but how it is done so it be done is little regarded; little consider such how great a God the Lord is. Mal. 1.14.  
Now as herein hearty performance of duty is required: so in the second place willingness and fervency is under this name of serving God with our spirit commended unto us. See Rom. 12.11.  
But we are fallen into these frozen times wherein zeal is termed madness; and fervency in exhortation or reprehension censured commonly of fury, or when most gently, of indiscretion: and most men study tempering and temporising in religion: would God they did remember the curse denounced in jeremy, Cap. 48.10. and how loathsome such lukewarm services are unto the Lord. Apoc. 3.16.  
Here follows now the special matter subject of his service; In the Gospel of his son: that is, metonimically in preaching the Gospel of Christ, as Ver. 1.  
Whence sundry things are to be observed: first, Obser. that the services we perform unto God, must be performed in some particular lawful calling. There is a general calling of a Christian, and there is a particular calling. The general not sufficient, except there be also a particular, that is, some special trade of life wherein all Christian virtues must be exercised to the glory of God and good of his people. See Gen. 2.15. & 4 2.  
Therefore is the Church of God compared to an Army well ordered, wherein every Soldier hath his special station; to a well governed family, wherein every servant hath his special office; to a body of many members, yet every of them having their special function▪ the eye to see, the ear to hear, the foot to walk for the whole body: and accordingly doth the Lord fit every man by his grace for some one calling or other. The Magistrate for government; the Minister for instruction; others have skill and expertness for manual trades; all which are the works of God, tending this way, to furnish us for our particular employments either in Church or Commonwealth.  
Use 1 Which if there were nothing else, sufficiently disproves monastical life and hermitage, taken up amongst Papists for estates of perfection; when men abandoning all society of men, give over themselves to private speculations, and spend their whole lives (for I speak now the best that can be pretended) in prayer, fasting, and such like private devotions: things in themselves past blame, were it not that this kind of performance, overturned another ordinance of God, that is, labouring in a particular calling so long as ability and strength continues. john Baptist, whom they make one founder of Eremitical life, left not the function of preaching and baptizing, till by Herod's sword he lost his life: Nor any one of the Prophets or Apostles, men renowned for devotion. We read in deed of a kind of monastical and solitary life in the writings of the ancients; but that only tending to preparation, for employment in special functions; not unlike that College life in Universities, which because it tends to our fitting for special callings, is in that respect justifiable; but never shall they prove any such sequestration allowed to any upon any pretences where the necessity of church or commonwealth wants their employments; and who can justify a man's living to himself, whereas the heathen could say, that country, parents, children, friends, etc. justly claim each their part in us.  
And as justly taxed here, are all they that now adays Use 2 live out of any their particular callings: not vagrant beggars only, for whom our law hath sufficiently provided, if Magistrates failed not too much in execution; but Gentlemen specially, who for Gentry and wealths sake, make recreations their vocations, and following their pleasures all their callings. Adam possessor of the whole world, otherwise disposed of his son and heir 
z Gen. 4 2. , and Paul deals plainly with such telling them that bread is not due unto them, nay that men walking thus inordinately out of a calling, eat not their own bread, but as thieves live of the sweat of other men's faces 
a 2 Thes. 10.11.12. , and what the issues of such idleness are, woeful experience of many gallants teach, that because they lack skill or will to work with their hands the thing that is good, at length make work for the hangman, to the everlasting reproach and contumely of their reverend families: their state and resolution in extremities, not unlike that of the unjust steward, Luke 16.3. dig they cannot, beg they will not, they know what they will do when honest means fail them for maintenance.  
Secondly, Obser. here may we fitly gather that works of our special callings, conscionably performed, are acceptable services unto God. I speak not only of Magistracy, and ministry, See Rom. 13.4. 2 Cor. 2.11. but even of the meanest calling, wherein God hath placed us; the ploughman, the shepherd, the kitchen boy: or if there be any calling more base than these, the works thereof are acceptable services unto God 
b Ephes. 6.8. , therefore are they called good things, and such as the Lord will recompense 
c Ephes. 6.7. .  
And that should teach us first willingly, and from the Use 1 heart, to perform the works of our several callings, considering that in them, we serve not so much men as God himself, Ephes. 6.6.7.  
Use 2 And secondly, it may comfort us against these many discontentments we shall meet withal, in the works of our callings, and that little recompense and requital thereof, that we find at the hands of men, considering that the Lord is a faithful paymaster to all such as work his work, in what place or kind so ever it be performed. Ephes. 6.8.  
The last thing remains in this verse: and that is the action here so seriously avouched to be performed. (viz.) prayer; and that continual for this people of God. Not but that there might be some short ejaculations and dartings out as it were of his desires unto God, wherein was no express mention of this people; but because in all his solemn and set prayers he made continual mention of them; by name, praying for the people of Rome.  
Obser. Whence note the duty of a faithful minister: continually to pray God for his people committed unto his charge: See it enjoined, Numb. 5.24.25 practised as upon conscience, 
d 1 Sam. 12.23.  grieved at when not permitted, 
e jer. 14.11.13.  especially observable in the great Shepherd of the sheep, Christ jesus: 
f john 17.  if any man shall ask what it is he should pray for on their behalf. Ans. Conversion of those not yet turned, preservation, confirmation, increase of those already called, averting or removing of judgements, either imminent or inflicted, etc.  
Use. And let all pastors here take notice of this duty, little considered, and less practised of the most; enough we think it if we be painful in teaching and declaring unto them the will of God, but surely here that saying must have place; this aught we to do, and not leave the other undone: a minister is in deed totus vox: as Mat 3.4. In teaching, the voice of God unto the people: In prayer, the voice of the people to God, to lay open their wants, pray for supply etc. all teaching, for the most part, fruitless without this, because the blessing wholly and alone depends upon God. 1 Cor. 3.7.  
Making mention of you.] Obser. It is not to be omitted that Paul makes special mention of this people in his prayers: and thence may be observed, that it is not lawful only, but expedient, to make particular mention of others in our prayers unto God: so Paul entreats the people of Ephesus, to pray as for all Saints, so for him especially & by name, 
g Ephes. 6.19.  and himself makes mention of Onesiphorus and his household, 
h 2 Tim. 1.16.18.  conceiving a special prayer for him, in regard of special favour done by him unto Paul. And howsoever it may be excepted, that this mention was in private prayers, yet both there are examples of public prayers, conceived for private persons, and the grounds are general and public: (viz.) good that may accrue to the whole Church by some particulars, as Magistrates, Ministers; other special instruments of God's glory, and the Churches good; special necessities of others, which God hath commanded all the members of Christ's body equally to respect.  
And therefore frantic, Use. rather than fantastical are all such as would have all public mention of particular persons forborn in common prayers: the Church in general they allow to be commended unto God, but particular mention either of kings and those in authority, and specially of private men lying under the hand of God by sickness, or other extremity, they will have forborn. Wherhfore? Surely they know not; it may be because they are common prayers. Ans. Common they are called; not so much because common necessities are therein to be laid open unto God, as because therein the people of GOD join all together, with one mouth and one heart to glorify God and call upon his name. Secondly, who knows not but the safety of Kings and Princes is a common good; yea and that the necessity of every member toucheth all the members, and are theirs by sympathy, and the good of every member, the good of the whole body. 1 Cor. 12.26.  

Verse 10.  Beseeching, etc.] This Verse may be added unto the former, and signifies the special matter that Paul prayed for, as concerning the Romans: (viz.) that he might h we a prosperous journey, etc. Wherein these things are to be considered; first, that he prays for prosperity in his journey: secondly, the manner of his praying, (viz.) with submission to Gods will, touching the means and time of coming, that by some means, etc. thirdly, how he esteems his journey prosperous, that is, when he sees it to be according to the will and appointment of God.  
Obser. Where sundry things are to be observed; first, that our journeys must not be undertaken without prayer, and if we do but consider the many perils that attend on us therein; for avoiding whereof we have need of God's special protection, it will easily be confessed. See examples in jacob 
i Gen. 28.20.21.22. , Abraham's servant 
l Gen 24.12. , as also how the success of all our travels depends upon God's gracious blessing.  
Use. And let not the practice hereof be forgotten: to the neglect whereof we may justly impute those many damages, and as we term them cross accidents that meet with us in our travels, from robbers, etc.  
When any such mischance betides us, it's our custom to cry out of our hard luck, and cross fortune, when as we have more cause to blame our own profane neglect of invocation and prayer, for protection.  
Secondly, here note how in temporal things, Obser. our prayers must be framed, ever with submission to Gods will, touching means and time of attainment. See Mat. 26.39. Reasons, because as things are promised, so must they be prayed for; things absolutely promised, may be absolutely prayed for, but where GOD hath put conditions and exceptions to his promise, as all temporal promises he hath restrained to expediency, etc. then must our prayers always have respect not only to the blessing, but also to the condition: yea, not only in things temporal, but in a sort in spiritual blessings promised, this submission is requisite in regard of circumstances of time, means, measure, etc. for these hath the Lord reserved in his own power, ut infra patebit.  
Where is justly taxed that presumptuous prescribing unto God, the means, manner, time, Use. how in temporal or spiritual things he shall bless us: not unjustly called by judeth a tempting of God, and as it were a binding of his counsels: judeth 8.12.16. Read her speech though Apocryphal, yet holy.  
By the will of God.] Obser. Whether we are here to understand the secret, or revealed will of God, or both, seems doubtful; yet of both may we understand it; and thence learn how to measure the prosperity of our journeys, or other our enterprises in actions of common life. (viz.) When as we shall see ourselves lead and directed therein by the will of God; that is a prosperous journey, whereof we can say that hitherto the Lord directed us, both in his word, as also by good means in the course of his providence.  
And if those giddy-headed travelers into foreign countries to see fashions even Idolatrous, would learn thus to expect the Lords hand and word to lead them, no doubt they might expect protection, and return freer from popish and neapolitan infections than many of them do: and it's God's just judgement on them that they return commonly so poisoned, and made drunk with the wine of popish fornications, because without calling or warrant, they curiously hunt after unnecessary spectacles. See in an other kind the like judgement on Dinah. Gen. 34.1.2.   
Verse 11. For I long to see you, that I might bestow among you some spiritual gift, to strengthen you. 
THe next argument and evidence of Paul's love, remains to be treated; that is, his desire and longing to see them, for their good. Wherein these things are observable: First, his desire to see them: Secondly, the ends of it, verse 11. Which by a Rhetorical correction he seems something to mitigate, lest he might be thought to think over meanly of their present faith.  
Obser. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I long to see you.] It signifies such a desire as is impatient of delays. Whence note the affection of a true pastor towards his people; how holily impatient their desires are of detainment from their people: pressed partly by necessity laid upon them, 
m 1 Cor. 9 16.  partly constrained by the love of Christ, 
n 2 Cor. 5.14.  partly commiserating the state of their people; 
o Mat. 9.36.  to which might be added the knowledge of their people's several estates, for their better fitting to divide the word a right. 2 Tim. 2.15.  
Use. To which pattern how suitable their practice is, that under pretence of fitting themselves to the work of the ministery, wilfully absent themselves from their charges, I would they themselves would rather seriously consider, then give others cause to complain I know its true that a pastor aught to labour for fitness to discharge the great work he hath undertaken; 
p 1 Tim. 4.16.  but this I marvel how men can think themselves sufficiently fitted to take upon them care of souls, and yet by their absence, under pretence of study, acknowledge their present absolute unfitness, to teach and exhort their people: or secondly how they can imagine by private study in schools of the Prophets, better to furnish themselves for pastoral performances, then by diligent employment of their talents already received amongst their people.  
But consider we the ends, why Paul desires to see them. First, to bestow some spiritual gift upon them: by spiritual gift, he means as I take it, some word of instruction, or exhortation, tending to increase or confirm the graces of the spirit of God.  
See then what aught to be the largesse that a pastor of the Church aught principally to bestow on his people; though I know it's true, Obser. he must be hospital, yea, given to hospitality, 
q 1 Tim. 3.2.  according to ability; yet herein especially must he show his bounty and liberality, in bestowing spiritual gifts of instruction, comfort, exhortation, for the good of his people: and this is the feeding our Saviour commends unto Peter. I●h. 21.16.17.  
Now I could wish my brethren of the ministery, Use 1 that so much hunt after commendation of liberal house keeping, a little to furnish themselves for this spiritual beneficence: and to consider that the gifts of pastors, as pastors, are spiritual; neither are we properly feeders of our people's bodies, but of their souls: and what avails it that we gorge their bellies with good cheer, and hungerstarve their souls through our penurious and niggardly distributing to their spiritual necessities?  
Use 2 And withal let the people here take notice, what alms it is that they are to expect at the hands of their pastors; spiritual gifts of instruction, exhortation, comfort. He is in deed the bountiful minister, that is rich in these kinds of spiritual good works, our Saviour, joh. 6 seeing the people admire and follow him for belly-cheer, reproveth their carnal affection; and tells them both what they should principally labour for, and what chiefly to expect from him, as the chief shepherd of the sheep; food spiritual that perisheth not, but lasts to life everlasting. But to hear the manner of people's commendation of their pastors is too too strange; no great scholar they say, nor one that troubles them much with preaching, but for housekeeping none of them all comes near him; and on the other side of a painful minister, he is a great scholar, very painful in preaching, but he keeps no house; now surely it may so well be with many of us, that through the general short allowance left us, and what through the people's unjust detaining of our small remainders; but in such case me thinks the largesse of Peter should suffice us; if when we lack silver and gold to distribute, we give such as we have. Acts 3.6. spiritual gifts of instruction and consolation.  
Use 3 Mark here an alms that the poorest of God's Saints may at all times distribute to the necessities of their brethren; perhaps food, or raiment they are not able to give, but yet a word of instruction, exhortation, comfort they may give, and relieve the souls of others, though themselves lack means to sustain their own bodies.  
The other end follows: that ye might be strengthened. What need Paul so much to desire to see them to this end? could he not sufficiently by writing confirm them? Ans. It seems that he thought with Hierome, that viva vox; had in it aliquid latentis energiae, some more life and power then a naked Epistle.  
Whence may be observed, Obser. that teaching by lively voice is more effectual, to the ends for which it was ordained, than any other means of writing or whatsoever. Which besides experience, reason natural and divine sufficiently evinceth. Nature this teacheth, that the object of hearing, is far more powerful than that of sight; and therefore fit to pierce into the inward parts, and leaving a deep impression in the mind, more moving affections, etc. See Plin● Hy●stol. lib. 2.  
Divine, because it hath pleased the Lord, to make the ear the special door for his spirit to enter by. Rom. 10 17. Act. 10.44. Not but that he is effectual in a measure to some ends by reading, but that he more powerfully works by the ministers lively voice, then by our own, or other men's private or public reading.  
And this as it should stir us up that are in place Use 1 of ministery, to be instant this way in preaching the word 
r 2 Tim. 4.4. , considering we see such great disparity between reading and preaching; so also it shows what to judge of that comparison odiously entered betwixt writing or reading, and preaching by lively voice unto our people: surely I could wish the proper honour due to each to be reserved to each, without others impeachment; and cannot but take notice of that policy of Satan, well observed by a faithful minister in this kind; by committing the ordinances of God in odious comparisons, to impair the reverend respect of that which is most profitable; but yet this I must needs speak, that if we compare these two together in efficacy, and livelihoode of operation, the odds must needs be given to preaching; I will not speak so profanely as one did in the pulpit, preaching compared to prayer, is mere profaneness. But this I say, reading compared to preaching in efficacy, is almost mortuum quia, and as nothing in comparison.  
Use 2 And withal let me admonish our people, as not to neglect attendance, either to private or public reading, so at no hand to despise prophecy 
s 2 Thes 5.20.  the principal means ordained as for conversion, so for our confirmation: And let all such as contenting themselves to serve God at home, forsake our gatherings together 
t Heb. 10.25.  this consider, that they much hinder their own  comfort, and confirmation, and dangerously lay open themselves to fearful Apostasy. ibidem.  
Obser. That you may be strengthened.] So is the ministery of the word needful even for those also that are already brought to the faith: for growth, increase, establishment, confirmation. Confer. Ephe. 4.12.13. 1 Pet. 2.1.2. 2 Pet. 1.12.13.  
Use. And I would those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, new plants amongst us, that easiliest are puffed up and swell with conceit of of their ●mall modicum of knowledge received, so far that they neglect all farther means of edification and strengthening, to consider this; that as the ministery of the word, was the means to convert them; so it must still be used as a means to confirm them. I have heard it to be the speech of a profane Popish rabbin; that preaching indeed is necessary to gather a church, but when we are once in the settled form of a church, preaching is unnecessary: let him read Ephes. 4.12.13. And if he scorn not to submit himself to Paul's judgement, he shall learn that prophesy is for them that believe. 1 Cor. 14.22,   
Verse 12. That is, that I might be comforted together with you, through our mutual faith, both yours and mine. 
NOw follows the correction, used to this end, that the people should not think him too meanly conceited of them, because he thinks they need confirmation: for as he judgeth that they may be benefited by his preaching, so he thus esteemeth; that himself also may receive comfort and confirmation by their faith.  
Where note how carefully a minister must decline suspicion of mean esteem of his people's graces. Obser. Compare Heb. 6.9 10. For this reason especially, lest thereby their minds be too far estranged from regard unto our doctrine, as in experience we see them to be by nothing more than by suspicion of our light estimation of them: therefore observe how this Apostle willingly takes notice of the good things in any people, and largely commends them, and thanks God for them.  
Howbeit our well judging must not be groundless; 
a Heb. 6.9.10.  for charity though it be not needlessly jealous, yet is it not foolishly blind: and to approve, or praise without cause, is either foolish dotage or dangerous flattery.  
That I might be comforted through our mutual faith.] Obser. So may one man's faith be helpful to another, though not to justify him 
h Heb. 2.4. , yet to comfort and confirm him, namely, when as they shall see their own experimental persuasions, backed with the experience and testimonies of others. Example. The doctrine of justification by faith in the blood of Christ is plentifully taught in the word of God, believed, and comfortably entertained by all God's children, acknowledged to be the only means of righteousness, by which a man can stand in the judgement of God: the only way whereby a man can come to have his conscience truly pacified. Now though the experience of God's children together with the word, sufficiently establish us in this truth, yet it's a confirmation not to be neglected, that we have others of our brethren from like experience with us, give testimony thereto.  
And it were to be wished, that Christian conferences were for this end more carefully used; no doubt the consent of God's children in the same truths, would add unto us no small comfort and confirmation. Ferus, in Mat. 11. reports of a kind of conference in use amongst the ancient hermits and Monks, not much different from that now devised: they were wont, saith he, to meet together, and there freely to lay open each to other their several temptations, means of resistance, and gracious issue, for counsel, comfort, confirmation, etc.  
Obser. But at no hand we may omit this; that the Apostle Paul acknowledgeth, that he might somewhat be helped & comforted by the faith of God's people. Whence may be observed, that the greatest of God's Saints may somewhat be helped by the meanest of God's people: and who sees it not in experience that the people may help their pastors, as remembrancers, as encouragers, as provokers of their dullness, by being whetstones, and as it were spurs unto them; as men though generally of less knowledge, yet sometimes of more feeling experience in the truth then many of their Ministers.  
Use. And if there were nothing else; yet this should persuade a minister to frequent the company especially of such of his people, as in whom he sees evidences of true faith and fear of God. And that whether melancholic solitariness, or proud disdain, whereby it falls out that we fly the company especially of our meaner people (as for their outward state we commonly esteem them) hinders no doubt much of that comfort that a minister might reap by their friendly conference. And therefore though of all things I most mislike that haunting of the assembly of mockers in a minister, be the pretences never so honest, jer. 15.17. yet this I would have always in a minister that he should be a companion of all them that fear God and keep his precepts: Psal. 119.63.   
Verse 13. Now my brethren I would that ye should not be ignorant, how that I have oftentimes purposed to come unto you (but have been let hitherto) that I might have some fruit also among you, as I have among the other Gentiles. 
THis Verse is added to the former by way of prolepsis, for having professed his desire to see them, he saw it might be demanded why he came not; to which he answers, that he had often purposed, but was hindered, where his purpose is set out unto us. First, by the frequency of it. Secondly, by an Antithesis of things diverse showing the cause of not obtaining that purpose; he was hindered. Thirdly, by the end; to have fruit. Fourthly, by the inward moving cause, consideration of his debt, and conscience to discharge it.  
Now here are sundry things worthy our observation, Obser. and first, where Paul purposeth and is hindered, observe that the good purposes of God's children are sometimes hindered of their execution. Compare 2 Sam. 7.5. Act. 16.6.7. God first by such inhibitions showing his power; secondly, instructing to humility, and respect to his will; jam. 4.15. thirdly, judgement on the wicked unworthy of such blessings. Math. 13.58. Mark. 6.5.  
Use 1 And it must teach us even in our best intendments, to submit our wills unto Gods 
y Heb. 6.3. , and to permit unto him the disposition of all our purposes.  
Use 2 Secondly, it may comfort us also in expectation of the Lords defeating the malicious and mischievous plots of our ungracious adversaries, be they never so cunningly plotted, or resolutely intended: no doubt that God that hinders good purposes of his own Saints from execution, will much more defeat and bring to nought the lewd intendments of the wicked. See Examples, Act. 23.12.13.16 23.  
Use 3 Hence also it follows that cross success in execution, proves not certainly unlawfulness of the intention. And that speech of Gamaliel, Act. 5.38. is uttered plausibly to appease the counsel, not ever truly as experience teacheth.  
Now if we view the mean of hindrance, something else will offer itself to our consideration, 1 Thes. 2.18. the Apostle mentions one hindrance of such a purpose by Satan; Act. 16.6. Another by special prohibition of God's spirit; Rom. 15.20.21.22. A third the greater necessity of other people. And this I take to be that here meant.  
Obser. Whence may be observed, that where is greatest necessity of our people, there must be most of our pains bestowed: a good 
z Luc. 15 4.  shepherd missing his lost sheep, leaves the rest in the fold, and seeks that is lost. A careful Physician though he have many Patients lying under his hand, yet most respecteth with attendance him that is most dangerously 
a Mat. 9.12.  diseased. A good Captain there placeth the greatest fortification where the wall is weakest, because he knows there the enemy is likeliest to make assault and prevail; we are Shepherds, Physicians, Captains of the Lords Host, keepers of the Lords defenced Cities, etc.  
Yet here this caveat must be remembered; that this must be limited especially to our own charges, 
b 1 Pet. 5.2.  for though what we can spare from the necessities of our own people, may be bestowed to others. Yet must our own household people be first and principally regarded. Math. 15.24.  
And therefore our people of more understanding must not repined at their Ministers, Use. though they shall in respect to the ignorance, and small capacity of some in their Congregations insist and stay long in the very Rudiments and ABC as it were of Christian religion. For though they perhaps be fit to digest stronger meat, yet some others, and perhaps also the greater part have need of milk: and as their necessity is greater, so aught it most to be regarded of a Minister, yea and let the stronger know that it is not always unprofitable unto them that principles be in the plainest manner inculcated, partly because there is none can say that he doth so distinctly understand any principle, but he may need more plain explication, partly for that memory is many times slippery, and often by too eager pursuit of things difficult, we forget even those things that are most plain and familiar unto us.  
The end of this his purpose follows; that he might have some fruit, he means as I take it, the gaining of some of them unto God, Compare joh. 15.16.  
Where note what a Minister must esteem his chief Obser. fruit, not so much plentiful tithes, and revenues which some call their fruits, as the gaining of souls to the faith of Christ. This is our harvest, to the gathering whereof we must principally bend ourselves.  
Now if any shall demand how Paul calls the people of God converted, his fruit? Ans. First, because Ministers are Gods 
c 1 Cor. 3.7.9.  instruments and servants to gather it: And secondly, because this in the event proves very gainful, and advantageous unto them in regard of that recompense God hath promised them above others that labour in his harvest: Dan. 12.3. Compare 1 Thes. 2.19.20.  
Use. And if men could resolve thus to esteem and measure their fruit, no doubt there would be less ambitious hunting after preferments and benefits, more plentiful fruit gathered into the garners of Christ jesus: but while men make this the scope of their entrance and execution of ministery, that they may have whereby to live, no marvel if the chief care be neglected, and so a curse laid upon the gifts and pains of such, that they prove barren of this fruit, conversion of souls to the faith of Christ. Read for encouragement this way, Dan. 12.3. that comparison of equals annexed, seems to tend this way, either to persuade this people of his indifferent care of their gaining, as well as of others though by means of detaynment he had not as yet laboured amongst them, or else as a reason of his hope to have fruit amongst them, because GOD had blessed his pains unto others: or lastly, to work in the people hope and expectation of benefit by his coming, and withal desire of it, in as much as his Ministry had been so fruitful amongst others.   
Verse 14. 
I am debtor both to the Grecians, and to the Barbarians, both to the wise men, and to the unwise.  Verse 15. 
Therefore as much as in me is, I am ready to preach the Gospel to you also that are at Rome.  
But proceed we to the cause internal, moving him to desire and purpose coming. It was the consideration of his debt, and conscience to discharge it; wherein four things are to be considered: first, the obligation or bond, or what made him a debtor: secondly, the debt itself: thirdly, the persons to whom he was indebted, Greeks' and Barbarians: fourthly, his readiness to discharge it.  
That which made him debtor was his Apostolical calling. 1 Cor. 9.16.17. Obser. Whence may be observed that ministerial calling, makes us debtor unto our people, in respect of those duties whereto it leads us: see 1 Cor. 9.16.17.18.  
And if this were thoroughly considered, Use. no doubt we should many of us make more conscience of doing our duties. I know not how amongst many, preaching is holden as a matter arbitrary and indifferent, good they say and commendable, but not of such necessity, as many would bear the people in hand. I come not yet to handle the question of necessity thereof in respect of the people, but me thinks this place sufficiently proves the necessity of it in respect of a Minister; for is it arbitrary to pay our debts? none but Anabaptists will affirm it; and we are debtor: yea and if we well weighed what our pawn is that we have gauged for the discharge of this debt, no doubt we should as much abhor this spiritual as that temporal Anabaptisme. Some, saith Holcot, cell their souls, as the covetous; some prodigally give them away for nought, as the envious; some negligently loose their souls, as the careless and thoughtless people; some pawn their souls for others; so do Ministers, engaging their own souls for the people, if by any wilful negligence or default of them they miscarry: see Ezech. 3.18.19.  
Obser. See we in the next place the debt itself, from Ver. 15. To preach the Gospel. This then is the principal debt, to payment whereof our calling binds us, To preach the Gospel. It needs no proofs. Read Mat. 28 18.19. and that other, 1 Cor. 9.16. And lest any say it is enough to deal by writing or reading; though I know these also are duties that we own to our people, yet by this place it is more than evident, that it is not all we own them: Paul had written largely to this people, and yet thinks not his whole debt paid, till he have preached unto them. And lest any man shall again say, reading is preaching, me thinks Paul puts difference enough betwixt these two in this place, for having written yet he professeth his readiness to preach. Apparently putting difference betwixt this explication of the mysteries of salvation by writing, and that other teaching by lively voice which properly he calleth preaching: I say not but the Lord may at his pleasure, use either writing or reading if he will to the begetting of faith, but this point is here evident that Paul counted not his writing that preaching whereto calling bond him.  
Use. Wherhfore let as many as find not some ability to discharge this debt, fear how by undertaking the calling they bind themselves to an impossibility of payment: The Apostle adviseth Timothy to have care to what kind of men he committed this function, and requires in them two necessary points of honest debtor, fidelity and ability of payment 
d 2 Tim. 2.2. Titus 1.9. : men wilfully running themselves into these bonds, me thinks I cannot fitlier compare them then to desperate bankrupts; that finding their state weakened, and themselves already so far engaged that they see no hope of recovery; care not what they get into their hands of other men's goods for their present use, never purposing to make repayment, but to provide for their own present maintenance, to the undoing often of their honest Creditors. Not much unlike are those bankrupt Ministers, that knowing their own absolute insufficiency, yet for supply of their present wants run headlong into the calling; with the utter overthrow and undoing (for aught they do) of the poor people of God.  
The next thing here to be observed, is the persons to whom he acknowledged himself indebted; Greekes and Barbarians, wise and unwise: first, by his Apostolical Commission to all nations, states and degrees, qualities of men within his charge, as we know the Apostles calling was thus unlimited 
e Mat. 28.18.19 , and so under these general differences of Greeks' and Barbarians, wise and unwise, compriseth he all men, of all nations and degrees. Other Nations called Barbarians in respect of the Greeks; in respect first of that esteem that the Greeks' carried of them: secondly, for that both in regard of elegancy of speech, and civility of manners, they were as Barbarians unto them: in which sense that other phrase of wise and unwise, seems to be taken.  
Now whereas the Lord by calling binds Paul to preach to all, we may gather, first, Obser. that the knowledge of the Gospel is needful for all men to their salvation: and if we but consider the imperfection of all other sciences, either natural, artificial, or even ecclesiastical, it will easily appear; nature revealing God indeed but only as a creator, governor, venerable majesty, judge of unrighteousness, but still ignorant of a mediator; Art adding some perfection to this natural knowledge, and bringeth us perhaps to more distinct knowledge of God the creator; but yet notable to see in the works of God the means of reconcilement 
f joh. 1.18. : and the law showing only the necessity of a Mediator, not discovering who this Mediator is, or how his mediation may be available for us.  
Use. And it should teach us of all sciences, to labour for this knowledge of God, as he hath by the Gospel revealed himself in the face of jesus Christ 
g ● Cor. 3.18. . And its lamentable to see, how when other Arts draw multitudes to their earnest study, this Art of Artes lies alone contemned; as unworthy of our knowledge, or at lest not so necessary to our salvation: and whereas in other sciences, we hold the greatest destinctions of knowledge needful, in this we stay in Confusis only, satisfying ourselves with verbal acknowledgement, that Christ came into the world to save sinners, died for us, etc. See Paul otherwise minded. 1 Cor. 2.1.2.  
Obser. Again, here learn we that the Gospel hath in it mysteries, that the wisest may not scorn to learn, nor the simplest despair to conceive. Fulgent: ser. de Confess. In scriptures divinis abundat et quod robustus conaedat, & quod paruulus sugat: there is strong meat for strong men, and milk for babes 
h Heb. 5.12. : there is such mysteries as no science reveals, verse 17. so plainly uttered, that the simplest may understand the whole counsel of God touching the salvation of the elect by Christ, etc. See a Catalogue. 1 Tim. 3.16.  
The Apostle, 1. Cor. 1.22. Use. setting down by the way a reason why the Gentiles refused the Gospel, saith it was this, they sought for wisdom and seemed to want it in the Gospel, and to the same cause may we impute that general neglect and contempt thereof, amongst the wise politicss of the world; whereas if they had eyes to see, and know how rightly to esteem, and judge of wisdom, they should see such wisdom here revealed, as none could be devised comparable 
i 1 Cor. 2.6.7. : is it not a point of infinite wisdom to devise a means how to compound infinite justice with infinite mercy, so as neither should be impeached? What skill of men or Angels, could ever devise how God should be infinitely just in punishing the transgression of the law; and with all infinitely merciful in saving them that he had elected. This hath the Gospel revealed in Christ crucified; in whom God's justice hath been fully satisfied, and by whom Gods chosen mercifully saved. The Angels admire this, and pry into it, desirous to learn it by the Church. Ephes. 3. 1●. 1 Pet. 1.12.  
And as blamable is that not searching into this mystical wisdom whether through careless neglect or needless despair of knowing in our simpler people, to whose capacity though it have pleased the Lord to demit himself, and withal to promise' instruction by his spirit 
k jer. 31.34. john 6.45.46. , yet pretending hopelessness of attainment, neglect all means of attaining this so necessary knowledge. See Psal. 61.7. Pro. 8.9. 1 Cor. 1.26.27. Mat.  
There remains the last thing in this debt acknowledged by the Apostle, and that is his readiness to discharge it. Where are two things: first, the readiness itself, secondly, the amplification of it.  
The word signifies a propense and forward inclination to do his duty.  
Obser. And it is that that of all things best beseems a minister, being one principal evidence of inward calling, when a man can say it is his meat and drink to do the work of God in his function 
l john 4.34. , and its a special thing, upon presence whereof we may assure ourselves, that our labours are accepted, and shall be rewarded. 1 Cor. 9.17.  
And it evidenceth itself thus, when we are glad of occasions and opportunities to do good to God's people, in exercising our ministery 
m 2 Tim. 4.2 . Secondly, when as outward allurements and enticements being absent, yet we continued our pains.  
Use. To this how well suiteth the practice of many, that farther than authority of Magistrates urgeth, do nothing in the ministery, and what they do, do with irksomeness, that a man may well say, force compels, not will inclines: and every untowardness of our people, and lest affliction is cause of a willing silence, and surceasing of pains? It's true, that this prevailed somewhat with jeremy, and made him in weakness resolve to speak no more in the name of the Lord; but see how the flame concealed increaseth, and gives no rest till it had found vent. jer. 20.9.  
The amplification follows: First, by the measure; quantum in me: Secondly, by consideration of the people, whole quality might have hindered from doing his duty.  
As much as in me is:] That is, so far as God permits, and shall make way for discharge; there being nothing else that can withhold but only the impediments that the Lord objects.  
Obser. Such a measure of willingness beseems a minister, that but when God lets, there should be no impediment, or mean of detainment from duty, taken notice of by a Minister: and such a collecting and bending of forces this way, that willingly admits of no distractions. See 1 Tim. 4.15.  
Now brethren, defective this way are many of us, Use. gladly entertaining every obvious pretence, that we can get for negligence; yea throwing ourselves into impediments, and hunting after occasions of neglects. Much might be here spoken of those unnecessary distractions about the things of this life, against which the Apostle deals, 2 Tim. 2.4.5.6.7. that leave little or no leisure for attendance to the work of the ministry: and though I acknowledge that the saying of the Apostle, 1 Tim. 5.8. stretcheth also unto ministers, yet must not those cares so distracted us, as to make us neglect that unum necessarium of preaching the Gospel: see the Apostles reasons: 2 Tim. 2.3.4. etc. and consider what he saith, and the Lord give us understanding in all things.  
The second amplification is in the latter words: to you also, or even to you which are at Rome. It's a particle of amplification, as if he should say: not to others only more simple, and less ready to deride and reject the doctrine of Christ crucified, but to you also at Rome.  
Rome was at this time the seat of the Empire; had concourse of all Nations; abounded with mighty Potentates; & great Clerks of all sorts; readier a great deal to deride and persecute, then to entertain the Gospel of Christ 
n 1 Cor. 1.22. : yet even to them also is Paul ready when God shall give opportunity to preach the Gospel.  
Whence we learn, Obser. that to whomsoever the Lord shall sand us to preach the Gospel, to them we must preach it, be their present estate never so desperate and hopeless; though readier to deride then to embrace our message. See Gal. 1.17.  
Reasons are, because obedience must be performed without distrustful care for success. Gal. 1.16.  
Secondly, its probable to us that GOD hath there some people; a tenth at lest, where he sends his word. Isay 6.13. Acts 18.9.10.  
Thirdly, Gods call by the Gospel is powerful, to make those that yet are not, that which they should be. Rom. 4.17.  
Fourthly, our ministery is acceptable, and GOD glorified, as well in those that perish, as in those that are saved. 2 Cor. 2.15.  
Use. And it teacheth us not to draw back whether so ever the Lord shall sand us. Moses his infirmity is noted this way. Exod. 4.11. etc. and 5.13.14. and it's that wherein many of us are faulty, that we would feign be our own carvers, and follow our own choice, where to exercise our ministery; and by foolish prejudice as Nathaniel 
o john 1.46. , despair of success, and forbear our pains, when the outward show and fashion of the people is not such as we desire. Surely, if God should call us to preach even where the name of jesus was never heard of, where the contempt of the word, were never so heathenish, yet me thinks we might promise' ourselves success, in respect that the Lord thither sends us.   

Verse 16. For I am not ashamed of the Gospel of Christ: for it is the power of God unto salvation to every one that believeth, to the jew first and also to the Graecian.  
Verse 17. For by it the righteousness of God is revealed, from faith to faith: as it is written, The just shall live by faith.  
BY way of prolepsis, he addeth a Reason of his resolute readiness to preach at Rome, the sum whereof is this: that howsoever amongst the wise of the world, the Gospel was had in derision, yet for his part, he was not ashamed either to profess or preach it; and he gives a reason of this, his not shaming of the Gospel. verse 16.17.  
In these words than we have these two things: first, a protestation of the Apostle, I am not ashamed: secondly, the reasons of it, two: first, from the use and end of the Gospel to which it is destined, being God's power to salvation: secondly, from the Divine matter it containeth; in it is revealed the righteousness of God: this latter reason also inferring the former. Now how truly Paul professeth this of himself. See Acts 13. & 17. & 24. & 26.  
And what Paul here professeth of himself, Obser. aught to be verified in all both Ministers and people. See 1 Tim. 6.12.13. Rom. 10.9.3.15. Gal. 6.14.  
But alas how many are the defects of men in this kind; Use. ministers almost scorning the naked simplicity of the Gospel, hunt after I know not what ostentation of more profound learning in Sermons. See 1 Cor. 2.12.  
And people though convinced of their duty, yet as Nichodemus dare not be seen in the company of Christ 
p joh. 3.1.2. . Causes are these. First, too much desire and love of men's praise. See joh. 12.43. It's true as one saith, where a man seeks glory, there he fears shame: and he that doteth upon the praise of men, 
Chrysost.  it's no marvel, if he accounted that shameful unto him, that is most glorious in the eyes of God. A second cause is that we have not felt the power of the Gospel in our souls: for surely this once felt makes us easily contemn the mocks and scoffs of the world.  
Reasons to enforce this duty of fearless confessing. First, the majesty and Divine power of the Gospel, ut hic. Secondly, the example of our Saviour. 1 Tim. 6.12.13. Thirdly, impudence of men in wickedness. Isay 3.9. Fourthly, peril of not confessing. Mar. 8.38. all which are so many motives with God's children, powerful to enforce confession.  
Obser. But let us now come to see the reasons of Paul's boldness, the first is taken from the use of it, to which the Lord by his ordinance hath deputed it, its God's power to salvation, that is, a powerful instrument, which God useth to bring men to salvation; therefore called the arm of the Lord. Isay 53.1. Confer. 2 Cor. 10 4.5. Where you may see the mighty effects of this instrument: howbeit, we are not to think that this power of the Gospel stands in the letters and syllables of it but depends wholly in respect of efficacy upon the spirit working therewith. 2 Cor. 10 4. 2 Cor. 3.6. & 1 Cor. 3.7.  
Use 1 Now then how blasphemous is that saying of those fanatical Euthusiasts and Anabaptists, that call it a dead letter, as if it were of no efficacy in the hearts of God's children. See Heb. 4.12. and they shall one day find it, even to them that contemn it, powerful to bring down vengeance upon them for their disobedience. 2 Cor. 10.6.  
Secondly, let us to whom the dispensation is committed, Use 2 herewith encourage ourselves to boldness in using this powerful instrument, without despair of success. The frowardness and rebellion of people is oft-times to God's servants cause of discouragement this way, but if we would remember what the Lord teacheth jeremy. Cap. 1.9.10. and what Paul hath. 2 Cor. 10 4.5. all such fears arising from doubt of success, would of their own accord vanish away.  
But let us see the use of this instrument, Obser. and whereto it is available to salvation, that is, to bring men to salvation; partly by revealing the means of reconciliation betwixt God and us, ut hic: partly because by it as by an instrument faith is wrought, confirmed, increased in us. 2 Cor. 3.6. 1 Cor. 3.7. and this hath the Gospel peculiar to itself, so that no other doctrine partakes in it, not not the law itself, being in itself the ministery of condemnation 
q 2 Cor. 3.6. , and when its most powerful, working nothing but a preparation to the grace published and wrought by the Gospel, Gal. 3 24. Heb. 7.19.  
And this me thinks if nothing else should procure in our people reverence to our ministery, Use. if not for the person we bear, yet for the benefit that by our preaching they are made partakers of 
r Rom. 10.15. Gal. 4.14.15. , as also teach them with conscience to attend unto this part of Divine doctrine, insomuch as by it only they are brought to salvation.  
Come now to the subject, wherein this instrument hath his effect; where is first their quality or act, belief: secondly, the universality; every believer: and the explication thereof, jew and Gentile.  
Belief then is necessary to the participation of this saving power of the Gospel. See Heb. 4.2. & 3.10. Obser. for as the most sovereign plaster hath no effect of healing except it be applied to the sore; no more hath this saving doctrine, except it be by faith received and applied.  
And by faith I mean not a general assent unto the truth of the Gospel, but a particular assurance, whereby we are persuaded that the promise of God's grace in Christ belongs to us in particular. Gal. 2.20. 1 Tim. 1.15.  
Use 1 Whence it is easy to observe the cause why the Gospel being so powerful in itself, yet hath so little fruits in the hearts of many, not that it is in itself a dead letter, as the Anabaptists profanely speak, but because it is not mixed with faith in them that hear it. Heb. 4.2.  
The Gospel is in itself a most sovereign potion that hath power to purge all the rotten sores of the soul and to restore the decays thereof: but here faith is required as one principal ingredient, without which the Gospel is altogether ineffectual unto us. It is a wonderment amongst many, that in places where the Gospel hath been long and powerfully preached, there should yet appear so little fruit: some blaming the minister of insincerity: some the very Gospel of inefficacy; the true cause is this, lack of faith in the hearers: whiles some make the history itself questionable; others contenting themselves with that general assent, see not, nor apprehended God's mercy therein revealed to themselves.  
Use 2 And it may secondly teach us that long to feel this saving power of the Gospel in our hearts, to importune the Lord by prayer for this gift of gifts, true faith, whereby we give admittance to it into our hearts.  
Obser. Now as the actual power of the Gospel is appropriated to believers and they only feel it, so also it is extended to all believers without respect of persons, according to the promise. Isay 55.1. joh. 3.16. joh. 1.12. so that they all feel it: howbeit, that we err not, let us know that believers are not all of one sort; some are such in profession only 
s joh. 6.64.66. , some that rove in generalities; assenting to the truth of the evangelical history, by a general grace; some that by a special work of God's spirit appropriate the general promise to themselves in particular 
t Gal. 2.20. , and of these must this place be understood, and this universality to be accommodate unto them all how ever distinct amongst themselves by different degrees and measures of faith.  
Now brethren how comfortable this little particle is to the children of God, Use. that have received by God's grace, this excellent gift of true faith if there were no no other thing, yet that labouring of Satan to wrist it from the Saints of God in temptations would easily evince. See the cunning of the old serpent; sometimes widening, sometimes straightening this gate into eternal life, as he sees will best serve for his advantage. Before conversion any faith saves any man; when God by his grace gins to bring a man out of the power of darkness, than the adulterer's faith, though he have ceased to be an adulterer, saves him not, nor the persecutors faith, though he have repent his persecutions, etc. nor any faith, but what is as perfect as was Abraham's. But know we to our comfort, that the promise of the Gospel runs in general to every true believer. Rahabs' faith saved her, though she had been an adulteress 
u Josh. 2.25. : Abrahams, him though an Idolater; Paul's though a persecutor; and lest any should say this grace was peculiar unto them, Paul tells us, that Christ in him showed what all may expect that believe in him unto eternal life 
* 1 Tim. 1.16. . Neither must it trouble us that our faith is not for the measure as Abrahams, so it be true; and so we mourn for unbelief, and desire to increase faith 
x Mark. 9.24. , little faith may be true faith, and being true, serves to justify, as a spark of fire is true fire, having as well the nature of fire, as the greatest flame. See Mat. 12.20.  
Now follows the explication of the general particle; to the jew first, and also to the Graecian, that is, the Gentle.  
From that particle of order, first, some take occasion to observe the order of God's dispensation, or execution of this saving power of the Gospel: namely, that it first showed itself amongst the jews: and that is a truth as appears. Mat. 10.5.6. Luke 24 47. Acts 13.46. for they were first by God's ordinance, though they be now become last, through their infidelity 
y Rom. 11.25.26. : but yet I take it, it is not here intended, as appears by comparing this verse, with Cap. 2.9.10.11. only thus much is here taught, that the grace and power of the Gospel belongs to people of all nations, without respect of persons. Col. 3.11.  
Proceed we now to the second reason of Paul's confidence, which is also a reason of the first reason, taken from the effect and matter of the Gospel: In it is revealed the righteousness of God, where also is added an exposition or declaration of the righteousness of God: from faith to faith.  
See we first the meaning of the words; the righteousness of God, sometimes signifies his essential righteousness, whereby God is in himself righteous: and this is either universally put for all that circle of Divine virtues, that devil in the Deity, or else particularly; sometimes for his truth and fidelity, in performing his promises as Rom. 3.5. 1 Io●. 9.1. 2 Tim 4.8. sometimes for that justness and uprightness that he shows in his administration of the world, & specially for that his distributive justice, (as we term it) in giving to every one his due. Gen. 18.25. none of these is here meant. Again the righteousness of God, in the case of justification is usually so called in opposition to human righteousness 
z Rom. 10.3. , and is nothing else but that righteousness, whereof God is author, accepter, approver, in case of iustifification at his judgement seat; called Gods righteousness, either because it is wrought and given by God in jesus Christ, or because its approved and of force with God at his tribunal and seat of judgement: as on the contrary that is called human righteousness which is wrought by men 
a Psal. 3 9 , or which is of force and esteem amongst men, so that for it, they esteem and judge us righteous, james. 2. that place, Phillip 3.9. compared with this sufficiently expoundeth this.  
The meaning than I take it is this: the righteousness of God, that is, the righteousness whereby a man is justified in the sight of God, is revealed in the Gospel: the Gospel, here take largely for all that doctrine opposed unto the law: wherein God hath promised reconciliation either made as now, or to be wrought by Christ jesus the promised seed, as in the old testament.  
Now this righteousness seems to be called God's righteousness▪ principally because it is wholly wrought by God in Christ, man conferring nothing thereto, either in whole or in part. See Phil. 3.9. Rom. 10.3. Rom. 3.21.  
Now then having thus seen the meaning, Obser. let us briefly consider the points herein offered to our consideration: and first, whereas the Gospel is said to be God's power unto salvation, therefore because it reveals God's righteousness: observe we here the necessity of righteousness unto eternal life: such a necessary antecedence there is of righteousness, as that without it there is no hope to be saved, God's justice inclining him to punish, his purity to hate all unrighteousness. Hab. 1.13. see also Apoc. 21.27. Yea I add further that it must be such a righteousness so completely perfect, as that it may endure the strict censure of God's justice. Gal. 3.10.  
Use. Now than the exhortation of our Saviour easily follows that we should therefore first and principally above all things seek the kingdom of God and his righteousness 
b Mat. 6.33. , such a righteousness as may stand before God and endure the trial of his justice. There is a remanent of this principle even in Nature, if it be not too far degenerate, that it is righteousness whereby God's favour and kingdom must be obtained: and therefore the very Gentiles by light of nature, have performed some both religious offices towards God, and civil duties to men, as it were to demerit God thereby: but what this righteousness is, and where to be found, here nature shows her blindness, and vanisheth away in vain confidence of self righteousness and civil honesty; of which notwithstanding our Saviour pronounceth that it's utterly unavaileable to God's kingdom 
c Mat. 5.20. , and Paul that had as much of it as any counts it but dung and dross in comparison. Phil. 3.8.9.  
See we then where it is revealed: secondly, wherein it consists: thirdly, how it is obtained.  
Obser. It is revealed in the Gospel, and therein only: not reason nor any Philosophy reveals what this righteousness is; something indeed it sees of the necessity of it, but never so much as by a dream conjectures what it is; not not the law itself, though it be a divine doctrine reveals simply the means of a sinner's justification 
d Rom. 3.21. ; this the privilege of the Gospel only, to reveal Christ, the wisdom and righteousness of God.  
Whence me thinks it follows, that none of the nations Use 1 to whom the Gospel is not known can be imagined to be made heirs of life; and it is but a foolish dotage of man's brain, arising from I know not what commiseration of the multitude of the Gentiles that they many of them though ignorant of Christ were saved. Confer Ephes. 2.12. Act. 4.12.  
Secondly, it should teach us thankfulness unto the Use 2 majesty of God, that of his free grace hath given us the knowledge of this true righteousness, by means of the Gospel: but hereof more hereafter.  
Let us now see what this righteousness of God is, and how obtained: in the next words, from faith to faith: which words are added to the former by way of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as if he should say, if it be demanded what that righteousness of God is that the Gospel reveals, it is the righteousness of faith, or whereof we are made partakers by faith; an eclipsis of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not much unlike that Rom, 3.21.22. compare it diligently with this place.  
Here than we have the main state and thesis of this first tractate in this Epistle. The sum whereof is this, that the righteousness whereby a sinner is justified in the sight of God is the righteousness of faith, which conclusion before I come to prove, I will a little explain, and with as much brevity as may be set down the state of the question betwixt us and the adversaries of the grace of God.  
The first question betwixt us and them, is touching the term and name of justification what it signifies; whether making righteous, or pronouncing righteous; they urging the Etymology of the word, and some texts of scripture, for the greatest part detorted, to prove the first acceptation: we sticking rather to the second, having the Apostle for our interpreter. Rom. 8.33.  

De poenit. lib. 1. cap. 7. pag. 143.  Now for the Etymology of the word; whereas they say that the very Grammatical notation proves their interpretation, let them remember what Bellarmine himself speaks in another place, in eo errant multi (saith he) quod vocum significationes ex Etymologia potius ducunt, quam ex communi scripture & bonorum authorum usu. It's the error of many, that they fetch the significations of words rather from their Etymology then from the common use of Scripture, and good authors. And herein how foully and stubbornly himself erreth, see his tract lib. 2. de justificat: cap. 2. & 3. for its apparent both by scripture, and the best authors, that thus the word is most commonly used: yea always used in this question of our justification in the sight of God.  
Howbeit, for my part I see not but we may grant them this notation of the word to stand even in this question; so be it we join not with them in their exposition touching the manner how a sinner is made righteous in the sight of God; this they say is done by infusion of habitual righteousness; which we must utterly deny, except we will contradict the whole tenor of the scriptures.  
Let me a little with good leave of my more learned brethren, to whose censure I submit myself, propound my judgement herein.  
I take it therefore that without any prejudice to God's truth, we may grant them that notation of the word, to stand in this question: so that to justify shall signify to make righteous; to be justified to be made righteous. And if I be not deceived, the Apostle thus useth it. Rom. 4.5. but yet that infusion of habitual righteousness, they dream of, hath here no place, though it be one inseparable companion of our justification. For better explanation, I will a little declare the proceed of the Lord with a sinner in justification, which is as I take it in this manner. First, by effectual calling he works faith; by faith unites him unto Christ, so that he is made one with Christ; thus united, he hath interest to Christ's righteousness; hath true righteousness in his head; both passive for satisfaction, and active for acceptation; which is truly his in respect of right, use, fruit; having thus apprehended Christ, and made him with all his merits and obedience his own, he ceaseth to be a sinner in respect of guilt and punishment, God striking of his score, canceling the hand-writing, in a word, forgiving his sins, and making them so as if they had never been; and so pronounceth him righteous; and accepts him to life eternal. And so we yield them their heaps of premises, whereby they labour to drive us to absurdities: and avouch that God's justice is not impeached by our doctrine of justification.  
It is true that they say, GOD doth not justify the wicked: that is, acquits him, or holds him guiltless while he is wicked, and yet we say with all that GOD doth acquit a believer and holds him guiltless, and that doing thus, he justifies not a wicked man, but a righteous man; though not in himself, yet in his head Christ jesus: And of the term let this suffice, this only being annexed, that to justify, imports these three things one descending on other. First, to make righteous by engraffing into Christ, and imputing his righteousness unto us: Secondly, to absolve from sin which follows the former imputation: Thirdly, to pronounce and accept as righteous.  
Come we now to the second controversy betwixt us and them, and that is what that righteousness is, by which a sinner is made righteous in the sight of God, and so acquitted from his sins, pronounced righteous, and accepted to life eternal: they say it is a man's own innocency, habitual and actual righteousness merited indeed by Christ, but inherent in us as in a subject: we utterly disclaim this, and teach that the righteousness whereby a sinner is made, esteemed, and accepted as righteous before God, is the righteousness wrought by Christ, inherent in him only as the proper subject, made ours by faith, that is, by believing it to be ours, and wrought for us.  
Where the third controversy offers itself to be considered; (viz.) what kind of faith this is, and how it concurreth to justification.  
By faith they understand, a general acknowledgement of the articles of faith, and an assent to them as true. We a particular assurance, that what Christ wrought and merited, he wrought and merited for us.  
Faith again, they teach to be a part of that righteousness as other virtues also. We not a part, but an instrument only to apprehended and receive it offered unto us in the Gospel. And therefore our Divines say well, that faith is here to be understood with his object, the object being indeed that that doth justify us; faith being but the instrument to receive it, as the hand may be said to feed or nourish the body; not that any nutritive virtue is in the hand, for that is only in the meat; but because the hand is an instrument to convaigh the meat into the stomach, etc.  
Having thus explained the question, let us resume the conclusion, as it is here expounded, and so apply the proofs here set down by the spirit of God. The conclusion is this, that the righteousness whereby a man is justified in the sight of GOD, is the righteousness of faith, that is, the righteousness of Christ, apprehended by faith: and not the works of the law either natural, ceremonial, or moral, done by us either before or after grace: and this Text affords for proof four invincible arguments. First this, the righteousness whereby a sinner is justified in the sight of God, is only that righteousness which God only hath wrought in Christ; called here the righteousness of God in opposition to man's righteousness, as also Phil. 3.9. Rom. 10 3. but so is only the righteousness of faith, not that of works, Ergo. For though it be true, the adversaries themselves, confessing that our actual righteousness is the work of God in us, yet this with all they teach, and that truly, that in the exercise thereof, there is a concurrence of our will, and other powers of soul and body with the grace of God, and we are in them in some degrees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fellow-workers with the grace of God, but this righteousness whereby we are justified, is wholly of Gods working in Christ, therefore by faith, and not by works, are we justified in God's sight.  
A second reason, is from the instrument and mean of Revelation: which is the Gospel, and that only. Whence I thus reason: the righteousness whereby a sinner is justified in the sight of GOD, is revealed in the Gospel only, the law Moral never discovering it: but the righteousness of works, is revealed and taught in the law, therefore that cannot be the righteousness whereby Paul teacheth us to be justified in the sight of God.  
Thirdly, the Apostle here directly avoucheth, that it is the righteousness of faith, and proves it by the testimony of the Prophet Habakkuk, whereby we are justified, and so saved; therefore not the righteousness of works.  
Fourthly, verse 18. etc. the Apostle at large proves that all both jews and Gentiles, are breakers of the law. Whence a fourth reason ariseth on this manner: no transgressor of the law can be justified by the law. See Gal. 3.9.10. but every man, jew and Gentile, natural, and regenerate, is a transgressor of the law: therefore no man can be justified by the works of the law: these are the reasons laid down in this chapter.  
Use. Now for use let this suffice in this place, to stir up God's children, by these and the like reasons, to fortify their judgements in this main point of Christian faith: The Article of justification, it is the very sum of the Gospel; that once corrupted, there can be no soundness: that truly and thoroughly understood and believed, and applied, arms against all assaults of Satan: and let us be exhorted as to edify ourselves in all other the points of our most holy faith, so especially in this, which who so holds not aright, surely he holds not the head, nor ever can be saved.  
But let us a little turn back to the words of the Text, and rid them of some difficulties, and gather what may be gathered from them for our further instruction.  
From faith to faith.] The words are diversly expounded, and their connexion diversly expressed: some refer them to the former words thus: by the Gospel the righteousness of GOD is revealed from faith to faith; that according as faith increaseth, so is this righteousness of God, and our interest thereto, more and more made known unto us, and this is a truth, though I take it not that here intended; for I take it the Apostle speaks here of the general propounding of this righteousness of GOD in the Gospel, not of our apprehension and acknowledgement thereof.  
Some others take them to be as it were a description of justifying faith, by the nature of it, for it is such a faith as continually increaseth, and gathereth new strength; this also a truth; but the sense but harshly collected from the Text.  
I take it rather that they are added unto the former, by way of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and show what that righteousness is which he calls the righteousness of God, (viz.) the righteousness of faith: and thus me thinks the words hung well together, if we shall supply the note of explication that is here wanting; thus, to wit, or the word esse, to be from faith to faith, that is, to be wholly absolved in faith; so that beginnings, continuance, and accomplishment of justification are wholly absolved in faith.  
Which sense standing, Use. ouerturnes that acquaint devise of the first and second justification, devised by Papists, for so they teach, there is a twofold justification, first, and second; first, whereby a man of wicked, is made just; second, whereby of just is made more just: the first they ascribe to grace, and principally to their faith, and to the second they admit good works: This they devise, to elude those many direct testimonies, for justification by faith, without the works of the law. Now this exposition standing, utterly overthrows this fond devise; for if justification be wholly absolved by faith, then have works no place at all in justification: but how ever this exposition may be controversed, their distinction was utterly unknown unto the Apostles, and all the penmen of scripture. Paul speaking of his righteousness of good conscience after the first justification, yet acknowledgeth no value in it at all to justify him 
e 1 Cor. 4.4. , and counts not only his works before grace, but his best deeds, in grace, as dung and dross in respect of any worth or avail of them to justification, and it shall never be disproved that our Divines teach, that justification is actus individuus, and hath no latitude; the manifestation thereof to us is given by degrees, but the act is absolved in an instant, so that a believer in the first moment of his belief, is as much justified at God's judgement seat, as ever he shall be: but hereof more hereafter.  
The proofs of this conclusion now follows, and the first is taken from a testimony of the Prophet Habakkuk. Cap. 2.4. In it weigh the quality: secondly, the substance of it, it is a written testimony; selected from the written word of God; the only Cannon indeed to try all truths by; and the sole sound authority wherein our judgement may rest, and therefore observe that the Apostles when soever they have to deal with the people of God, that had received the scriptures for the word of God, they use none other testimonies; in deed when they deal with heathenish people, they fit them with Prophets of their own stamp. Tit. 1.12. Acts 17.28.  
Use. And surely what other voice should there be heard in the Church of God, but the voice of Christ? and though it be true, that testimonies of Fathers may have their place in such matters, yet the safest course were as Augustine adviseth, to hear, haec dicit dominus, thus saith the Lord; or thus it is written; and as Constantine, in the Council of Nice, advised to make the Scripture sole judge and umpire of all controversies in matter of faith: and if this course had been holden in the first heat of these contentions, we might have hoped of a more speedy end of all these bitter and endless disputes.  
But see we the substance of it, The just by faith shall live.] It is doubted whether these words, (by faith) be to be referred to the subject of this proposition (the just) or to the predicate (shall live,) as they stand in the original they may be indifferently applied to either. If we refer it to the predicate, it affords a good argument against that second justification formerly mentioned: for if the just live by faith, & not by works than what place have works in justification? If to the subject; so also it proves the conclusion, that the righteousness of God, is the righteousness of faith; because the just live by faith and he only is saved.  
But a greater difficulty there is about the fitness of this testimony, to prove the conclusion in hand, for it is apparent that the Prophet speaks of a preservation in a temporal judgement; & what is this to eternal life? To this the answer may be diversly framed: first, perhaps that Chaldaicall captivity, figured our spiritual bondage under Satan: and deliverance from that calamity, typically shadowed our freedom from hell, to be procured by Christ: as there are plentiful examples of the like. Compare Isay 40.3.4. Mat. 3.3. and then the accommodation is easy. Or secondly thus, that general sentences applied to particular cases, are not thereby restrained only to those particulars, but still retains the generality of their nature, Mat. 19.6. and so also the explication plain. Or thirdly thus, that the Prophet in that place, doth not only describe the blessing of a believer, but also the cause of it, which is his faith; and than it is also plain, for aetiologycarum similis ratio. Or fourthly thus, that it is one and the same justifying faith, that apprehends and gives us interest to all the promises of God, made to us in Christ, and as by it we live in temporal dangers, so by it also are we freed from spiritual and eternal destruction: and let this suffice for the argument drawn from testimonies.   
Verse 18. For the wrath of God is revealed from heaven against all ungodliness, and unrighteousness of men, which withhold the truth, in unrighteousness. 
NOw follows an other reason, proving the same conclusion: the sum whereof seems to be this. No transgressor of the law can be justified by the works of the law, but if he will be justified he must be justified by faith: but every man is a transgressor of the law: therefore no man can be justified by the law, and so must needs righteousness be by faith.  
The proposition is not here set down, but easily gathered out of the Text: and the truth of it easily evinced: because the law requires to our justification a perfect and continual performance of the whole law, and every part thereof by ourselves. See Gal. 3.9.10. apparent therefore, that the lest transgression excludes from all justification by the law.  
Now the minor, or second proposition, namely, that every man is a transgressor of the law, he proves at large by a general distribution of all mankind; according to the phrase of the holy Ghost: all jews & Gentiles are transgressors; but under one of these two differences comes all mankind; therefore: and for the Gentiles transgression, he proves it at large from this 18. verse, to verse 17. Cap. 2. sorting them also into two ranks: for they were either more notoriously wicked, or else Hypothetically only just: of the first sort he shows it, Cap. 1. Of the second, cap. 2. After he proves the same of the jews, from ver. 17. cap. 2. to the end of cap. 3. This the disposition and general sum of these three chapters.  
As for the first sort of the Gentiles, he proves that they were transgressors, by a reason drawn from the effect, as a sign of transgression, (viz.) God's wrath, metonymically his vengeance or judgement inflicted on them. Where the reason lies thus in form; upon whom the Lord pours down his vengeance they are transgressors: but on the Gentiles God powered down his wrath; Ergo, they were transgressors.  
In handling of which reason this shall be the order: first to give the sense of the words; then to show the force of the consequence, and then the observations.  
The wrath of God.] It is a question amongst the learned, whether anger may properly be given to God; and many things are spoken both ways: the truth is, that anger as it is in us, either for the material, or formal part of it, cannot be given to God that is free from all such passions and perturbations: yet in a sense it is true that anger is in God: that is, an inclination and will to punish sin, arising from his detestation of sin: and so here it is to be understood for the displeasure of God conceived against sin, testified by the punishments he inflicts on the transgressors.  
Is revealed from heaven.] (viz.) By those punishments which out of that his throne of majesty, and imperial seat, he executes upon them that provoke him.  
Now the consequence is easily evinced: if there be wrath, there is sure transgression: both from the nature of GOD that abhors nothing that he hath made, nor is displeased at any thing whereof himself is author, as he is of all things in the world, except sin: if therefore he be angry with man sure it is because man hath sinned: secondly, his justice permits not to punish the guiltless. Gen. 18.25. job. 4.7.8.  
Obser. Hence therefore the conclusion is natural, that God's wrath presupposeth man's transgression: and therefore may we safely reason from a judgement, to a sin: God punisheth, therefore surely something is amiss. See Lament. 3.38.39. Neither do either the sufferings of Christ, or the chastisements of God's children, that in Christ are accepted as righteous, any whit impeach this truth: for howsoever Christ was in himself a Lamb undefiled and without spot 
f 1 Pet. 1.19. , yet was he by imputation a sinner 
g 2 Cor. 5.21. , and Gods children though they have no sins to be satisfied for by their own punishments, yet have they sin to be abolished, chastised, prevented.  
Use 1 And this if there were none other argument, would easily confute that dotage of the Pelagians, (viz.) that imitation only makes us partakers of Adam's sin: for see we not that infants also dye before they come to use of reason and understanding: die they, and yet are guiltless, and free from all sin? far be it that the judge of all the world should not do right, or inflict death the wages of sin, where is no transgression.  
Use 2 Secondly, see we to what cause we may impute all these judgements of God, whether ordinary or extraordinary, common or personal that have seized on us: all that disorder in the creatures, in creation destined to man's comfort, now through transgression become instruments of his annoyance: all the diseases and aches of the body: also losses of children, goods, etc. The fashion of most men in such judgements is to cry out of ill tongues that have forespoken them, and surely they are bewitched: beloved in Christ, consider it well, and we shall find the witch in our own bosom; the grand witches are our sins, they hinder the good things from us, they bring down all this wrath of God upon us: so for common calamities wherewith whole Kingdoms and States are visited: as how long hath the Lord followed us in this Kingdom, with variety of his judgements; once and twice by famine and scarcity of bread, and cleanness of teeth, with pestilence after the manner of Egypt; with unseasonable weather, fearful inundations; and yet behold the wrath of the Lord is not ceased, but his hand is stretched out still. Wonder we at this? O Lord, saith josuah, in like case, what shall I say when Israel turn their backs before their enemies 
h joshua 7.8. : mark the Lords answer; get thee up josuah, get thee up; Israel hath sinned and transgressed my covenant, etc. for they have taken of the excommunicate thing, and stolen, and dissembled, and have put it even with their own stuff: and this is the cause that Israel cannot stand before their enemies, because they are execrable: and surely, beloved, the same answer may we give to the like demand: What should we say when England, the people of GOD, are thus laden with the judgements of God? What, but that we have sinned, and broken the Lords Covenant? shall I say and dissembled and hidden our sins? that modesty were yet tolerable, but they have declared their sins as Sodom, and have not hidden them 
i Isay 3.9. : the streets ring again with oaths, for which the land mourns; the tables and taverns swim with filthy vomitings; the sabbath polluted, judgement perverted; the rulers cell sins, and say with shame enough (O shameless shame) bring gifts 
l Hosea 4.18. : and can we wonder at this wrath of the Lord? Nay, O Lord it is thy mercy, thine unspeakable mercy, that we are not consumed.  
Use 3 Now thirdly, I could wish that the third use, which jeremy infers Lament. 3.40. might take place amongst us; that in all these judgements of GOD we would search and try our ways, and turn unto the Lord. Israel had never rest, till the execrable thing was removed; nor let England ever think to have rest from God's wrath, till these execrable sins are some ways expiated amongst us: the Lord give us eyes to see every man his own personal sins, and to turn from them: and move the heart of our josuah, to search out the execrable things amongst us, and to consume them, that the Lord may return and have mercy on us, before his wrath have utterly consumed us. Amen.  
Let us now proceed to that that follows. It may be demanded how the Lord manifested his wrath upon these Gentiles: Ans. Read the process of the chapter, and you shall find it was by inflicting spiritual plagues upon them, and permitting them to those gross and brutish sins, wherein they wallowed.  
Obser. Whence may be observed, that it is not the lest evidence of God's anger, to give a people or person the reins in iniquity: when the Lord suffers sin to grow in a man to a height, without restraint, that's a token of his heavy displeasure. First, for argues it not a denial, or deprival of grace? and is not this a token of wrath? Secondly, shows it not that God hath rejected them from his care? Thirdly, is it not a plain evidence that he means to glorify himself in such a man's utter destruction? therefore he never deals so with his own servants. Psal. 89.31.32. but only with the desperate wicked. Hosea 4.14.  
Use. So that hereby again, we may justly gather Gods heavy displeasure against the people of this kingdom; because the Lord suffers the generality to grow to such an height, and ripeness of hellish profaneness. I could be content to promise' myself any good thing of my mother the Church of England; and to hope for all gracious blessings from God upon her, were it not that I see the Lord daily making way for an extreme vengeance, and by so evident tokens manifesting his wrath against her. And when I see such open assembly of Adulterers, by companies in harlots houses 
m jer. 5.7. , such defiling of the land with blood, such perverting of justice, such stopping of the ear to the cry of the poor, such open profanation of Sabbaths, desperate contempt of the word, scoffing at religion, etc. I then begin to say with the Lord, jer. 5.7. How should he spare us for this? shall not the Lord visit for these things: and shall not his soul be avenged on such a Nation as this: verse 9 Surely if the Lord would continued his mercies towards England, he would never suffer so gross impieties to be so shamelessly committed: if his wrath were not too much incensed against us, some means or other he would use of our restraint: but permitting such sins to such an height, he plainly testifieth the fierceness of his wrath against us. Consider what is said, and the Lord give us understanding in all things: great is the security of our people in this kind, every man blessing himself in his wickedness, and promising himself peace, though he walk after the stubbornness of his own heart, adding drunkenness to thirst. Deut. 29 18.  
And would God our Prophets had not their share in this, saying we shall have peace, when alas, if we may judge by signs, there is no peace: what though the Lord have multiplied our people, enlarged our kingdoms, established our peace with foreign Nations, and yet permits sin to such height amongst us: are we better then 
n Nahu. 3.8.9.10.  Not, better replenished, better fenced, better friended? yet was she carried away; no brethren, never look for peace whiles our sins, our abominable sins, are in so great number and high measure amongst us 
o 1 Reg. 9.22. : and the Lord grant these things may work in us truly turning from our sins, that the Lord may repent him of his great wrath, that he is preparing for us. Amen, Amen.  
Come we now to view the cause of this wrath, whereby the equity of God's proceeding is showed: this wrath was revealed from heaven: if any ask why: it was because they withheld or detained the truth in unrighteousness; for so I take it, this description of the Gentiles by their behaviour, imports the cause of God's wrath upon them. See we the meaning of the words.  
By the truth we are here to understand, those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, true principles and notices that the Gentiles had in their understanding, these and the like; that there is a God, that this God is the maker and governor of the world, of infinite power, wisdom, justice, goodness, etc. and therefore to be worshipped: and those also of justice, equity and charity to be practised towards men; as that what we would not another should do to us, that we should not do to him, etc. This truth they detained or kept down in unrighteousness; that whereas the conscience, from that light that was in the understanding, suggested often, and urged on to the practice of those things known, they wickedly suppressed all such motions, and hindered them from that effect they would have had in their hearts: This the Sense.  
Obser. And comparing this sin with the punishment, it shows us, how fearful a thing it is, to hinder the effect of the known truth in the heart; and to suppress the good motions suggested by conscience, out of principles in the understanding: for first, what is this but to be wilfully wicked? Secondly, see the heinousness of it in the dangerous consequent: for hereby it comes to pass by little and little, that conscience is quite killed, and the truth utterly extinguished, so that the grossest sins are practised without any check or remorse of conscience. See Ephes. 4.18.19. Rom. 1.21.26.27.  
And let it be our admonition to take heed how we suppress the truth, Use. or by violence hinder the work of it in our hearts. S. Paul would have the word of God to devil plentifully in our hearts 
p Col. 3 16. : to have full scope and the whole sway in the heart of a Christian. Now brethren how far engaged our people are in this sin of suppressing, and suffocating the known truth, too lamentable experience shows: the checks of conscience, caused either by word, or works of God, they are commonly accounted fits of melancholy, and when such quames come over their hearts, a pair of tables or cards, or merry company, is sought to drive them away: fearful is this sin, and such as is the forerunner of a reprobate mind, etc.   
Verse 19 For as much as that, which may be known of God, is manifest in them: for God hath showed it unto them. 
HEre is a prolepsis: that is, an objection prevented which some might make in excuse of the Gentiles, thus; how could they suffocate or suppress the truth of GOD, which they knew not, seeing they wanted his word? Ans. Yes, they knew it, verse 19 which is proved proleptically, verse 20. by the particulars of this knowledge, and means, whereby they knew it: (viz.) the creatures, in which the power and Deity of God shineth; and the power of understanding given them by God.  
So that in these words we have these things to consider; first that the Gentiles had the knowledge of God: secondly, the author of this knowledge, God. ver. 19 thirdly, the means whereby they obtain it; consideration of the creatures: fourthly, the measure, use, and effect of this knowledge; it left them without excuse.  
That which may be known of God, etc.] It may be demanded whether the Gentiles knew all that may be known of GOD? Ans. Not so; if we take it generally, for God, as a redeemer, is known only by the word: how then may this be understood? Ans. First, either thus, that what may be known of God by power of nature, that was known unto them: or secondly, thus, referring it to verse 20. so much as might serve to leave them excuseless was known unto the Gentiles.  
Obser. First, than here observe that the very Gentiles have by light of nature so much knowledge of God, as may make their idolatry, atheism, disobedience, inexcusable. Read for this Psal. 19.1.2.3. etc. Acts 14.17. & 17.27.28.  
Use. So that we see God was neither tyrannical, nor unjust: though he inflicted damnation upon the body of the Gentiles before Christ's coming, for besides that he made man right at the first 
q Eccles. 7.31. , he never left himself without witness amongst them 
r Act. 14.17. , so, but that they might, and did know more of GOD, and their duty towards him, than they would or did practise: different measures in deed of knowledge there are, but to every one is granted so much as should deprive them of excuse. The Philosopher sorted the Heathen people into three ranks. First, was of the main or vulgar sort of people: second, their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and politic: the third their wisemen and Philosophers: now though in the rude vulgar there was lest distinctnes of knowledge, yet some glimmering light they had, whereby though obscurely, they discerned a Deity, etc.  
The author of this knowledge follows: Obser. GOD hath revealed or manifested it unto them; so that, even natural knowledge of God must be acknowledged the gift and work of God, wrought thus: first, by setting apparent characters of his own nature; and properties in the creatures, such as every man might discern: secondly, by giving a reasonable soul endued with faculty of understanding and discourse, whereby they might ascend from the creatures to the acknowledgement of the creator: thirdly, by giving the use of those faculties, to some more, to some less 
s joh. 1.9. : and fourthly, if we shall add, that there was an influence of general grace into nature corrupted, helping the imbecility of nature, I think it nothing different from truth.  
But hence we learn thankfulness to God, Use. even for that natural knowledge we have received of the Deity; a thing that few of us take notice of, though the neglect of it were to the Gentiles cause of deprival: and the Lord in every place gives us monitors to put us in mind of this duty: as we see in many born fools: the common use or abuse of whom, is ordinarily this; to make them our jesting stocks, and subject of mirth. It were an holy use of them, if we kept them as spectacles of God's mercy to us, with whom it hath pleased God to deal more mercifully in this behalf.   
Verse 20. For the invisible things of him, that is, his eternal power and Godhead, are seen by the creation of the world, being considered in his works, to the intent that they should be without excuse. 
THe means of manifestation follows, that is, the creatures: which carry so lively representations of the infinite power and wisdom of God, that being duly considered, they bring us to a certain acknowledgement of the Deity of their maker.  
Now the reading in this place is something intricate; I take it we may best make the Syntaxis thus: the invisible things of God being considered in his works, even ever since the creation of the world, are discovered; to wit, his eternal power and Godhead.  
And they seem to be annexed by way of preoccupation; because it might be objected, that the Lord is invisible, and therefore could not be thus known: Ans. That though the Lord be in himself invisible, yet are his invisible properties evidently discerned in the creatures.  
The proposition of this place is this: that the invisible things of God are seen.  
The subject amplified by some particulars; his power and Godhead; the predicate by three arguments, the mean of discerning, consideration of the creatures: secondly, the time or endurance, ever since the creation▪ thirdly, the event or effect; so for that they are without excuse.  
So though God be in himself invisible, Obser. yet by his effects may his divine properties be discovered: as the soul though in itself invisible, yet by the effects thereof in us is known to be endued with faculties of life, sense, reason. etc.  
And it may serve for answer to that sottish objection of Atheists against the being of God: Use. who ever saw God? saith an Atheist; and I demand who ever saw the soul of a man? and yet is there none so sottish, that seeing the effects of the soul, will deny the being of it in the body: the Air being a more gross matter or substance, yet is not seen by the eye of man; yea, how many other creatures should we by this argument exclude from being, which are in their nature invisible 
t Col. 1.16. ? but to leave them to their wilful blindness, let us now see how we may profit by the creatures in the knowledge of God.  
Not so much by the bore and idle gazing upon them, as by due consideration and pondering of them: Obser. and thus duly weighing them, it is almost impossible but we should be brought to the acknowledgement of the Deity, and Godhead of their maker: weigh but the hugeness of the earth, how it hangs as a ball without any pillar to support it: the bounding of the seas, etc. and we cannot but acknowledge his infinite power: consider the beauty of the heavens with their ornaments: the exquisite artificial cunning that shows itself in the frame of the smallest creature, with that excellent subordination of them one to the service of another, how can we but acknowledge a divine wisdom? See but the endowments that every creature hath in his kind, and the large provision the Lord hath made for the necessities of every of them, how can we but confess the bountifulness and goodness of GOD, that thus delights to communicate to his creatures Read job. cap. 37.38.39.  
Use. Let us then be admonished, and take notice how we may profit, by beholding of the creatures, to be brought to the knowledge of the Creator; God hath laid open the Book of the creatures to the view of all men, and therein imprinted his divine properties, in so large and plain Characters, that who so runs may read them: but I know not how it comes to pass, that we spend our time in idle gazing, and we are content to use the creatures, but almost as the swine in the proverb, nuzling in the Acorns on the earth, but never looking up to the place whence they fall; see David's practice. Psal. 8. & 145.147. etc. and job. cap. 26.27.28. and learn to imitate their holy example.  
Obser. The effect of this knowledge followeth: for I take this here to note not so much the intention of GOD in revealing, as the issue and effect of this natural knowledge. It serves only to deprive of excuse if it be severed from that supernatural knowledge of God, by the word: therefore David. Psal. 19 speaking of the twofould manifestation of GOD; first, by works; secondly, by word: appropriateth converting power to the law of God; and the usual distinction of knowledge, whereby one is made effectual, the other ineffectual, hath warrant sufficient from the word of God: and he that knoweth God no farther than the creatures reveal him, may know what shall stop h s mouth at the day of accounts, when Christ shall come with thousands of his Angels to tender vengeance to them that know not God, and disobey the gospel 
u 2 Thes. 1. : but cannot by it be enlightened to salvation: For tell me: how do the creatures manifest the Trinity of persons; out of which if we conceive God, we conceive an Idol and not GOD 
x Ephes. 2.12. ? how those mysteries of God manifested in the flesh 
y 1 Tim. 3.16. , etc. and the true means of reconcilement unto God? etc.  
And it should teach us this lesson; Use. that as we may not neglect that means of knowledge vouchsafed by the creatures; yet to join thereunto the study of the word of God, and thankfully to acknowledge the mercy of GOD to us in this, that by his word he hath vouchsafed to instruct us in the main matter necessary to our salvation. And I cannot but lament the state of many, especially in universities of greatest acuitie, that so age themselves in the Philosophical contemplation of the creatures, that they utterly neglect acquaintance with the word of God; and are so rapt with the pleasantness of natural studies, that for it they omit, yea, almost contemn, the reading of Scriptures, and almost all religious exercises: It is far from me to dissuade such studies, which I know to be very available, to the attainment of soundness in Divine knowledge; but herein I observe a double abuse: first, that men commonly stand poring upon the creatures, and searching out their natures, without ever casting eye unto their maker; secondly, that they content themselves with natural knowledge, never regarding that which is divine and mystical. Consider we what is said, and the Lord give us understanding in all things.   

Verse 21. Because that when they knew God, they glorified him not as God, neither were thankful, but became vain in their imaginations, and their foolish heart was full of darkness.  
Verse 22. When they professed themselves to be wise, they became fools.  
THese Verses contain a probation of the last clause in the former Verse; (viz.) that the Gentiles even by this knowledge natural, were left without excuse, and could have no cloak for their sin; and the argument may thus be framed: they that know God, and yet glorify him not as God, are without excuse; but the Gentiles knowing God, glorified him not as God, etc. Ergo, were without excuse. And this minor, which is alone set down, is further amplified by an Antithesis of things divers; but became vain in their imaginations, or as the word signifies, in their discourses, etc.  
Obser. Where first observe, that natural knowledge of God gathered from the creatures, though it be all it can do to deprive of excuse, yet that it doth sufficiently; in regard that we are wanting in those duties, or the manner of them, which light of nature teacheth should be performed. See Act. 14.16.  
Ob. And if any will say, that they might justly excuse themselves before God, because he had not given them further knowledge of him by his word. Ans. First, that the Lord was not bound: Secondly, that he justly denied them that blessing, in regard of the contempt of it in the first creation: Thirdly, that the breach of the law written, shall not be imputed unto them 
z Rom. 2.12. : Fourthly, but only their abusing, or not using of their knowledge natural, as they aught to have done.  
Now brethren weigh well; if neglects of duty, Use. where is none but natural knowledge be inexcusable, how much more when the Lord vouchsafeth greater revelations by the word? And let us all in God's fear, lay it to heart: marvelous hath God been in his mercies to us this way, insomuch that we may justly say of ourselves as David said of the Israelites, Psal. 147. He hath not dealt so with any Nation; and yet would God it were not too true, that the Gentiles themselves in their blindness have exceeded our thankfulness, and pious performances, in all this plenty of divine revelation. It were long to recite all their devout intendments; all their strict observances of justice and equity; how great religion of an oath with them, how little reverence and regard with us: what examples of justice, temperance, contempt of the world amongst them; to shame and condemn the oppressions, gluttony, and idolatrous covetousness of us, to whom the Lord is come so nigh by his word▪ that comination of our Saviour hath place with us; woe to us, yea a heavier woe then to the Gentiles, that knew not God by his word: easier shall it be for them at the day of judgement then for us: for it is probable, that if those great revelations had been granted them that have been vouchsafed unto us, they would have repent their impieties in sackcloth and ashes: they therefore shall be our judges.  
The reason proving them justly inexcusable, followeth; because they knowing God, glorified him not as God: that is, they worshipped him not with worship beseeming his Deity: nor were thankful, (viz.) as they should have been, for those many blessings the Lord blessed them withal; doing good unto them, giving them rain from heaven and fruitful seasons, filling their hearts with food and gladness 
a Acts 14.17. , and by the creatures revealing himself unto them.  
Obser. Such an excuseless sin is unthankfulness and unjust detainment of God's due glory from him; it being the only tribute the Lord expects from us for all his mercies that he hath done unto us: Psal. 116.12.13.  
Use. And let it be our admonition to take heed of this sin of unthankfulness: much more abundant hath God been in his mercy toward us, especially in blessing us in spiritual things in Christ jesus; our unthankfulness shall be more heinous and inexcusable then that of the Gentiles. Reason's stirring up to thankfulness: first, no service so much pleaseth as thankfulness; neither is any thing accepted but what comes from us in the name and nature of thanksgiving 
b Psal. 5●. : secondly, as thankfulness causeth continuance and increase of blessings; so unthankfulness justly procures a deprival. See Isay 5. & alibi.  
Obser. Again here note that it is not enough to worship God, except we give him such worship as is seemly for his Deity; which Paul calls glorifying God as God. And if any shall ask what this meet worship is here spoken of? it is when God is worshipped according to his will; secondly, with worship agreeable to his nature, (viz.) spiritual.  
Use. And how frivolous that carnal ceremonious service performed by ignorant superstitious hypocrites is, the spirit of GOD every where testifies: Mat. 15.9. Col. 2. after the devices and traditions of men. What is it to build a temple? to erect an altar? to give sacrifice if it were of thousands of Rams, and even of ten thousand rivers of oil? as if the Lord that made heaven and earth dwelled in temples made with hands; or as if he had more pleasure in sacrifice then when his voice is obeyed; or cared for the lip-devotion of an hypocrite, when his heart is far from him. Mat. 15. Isay. 29. M●r. 6.  
But here mark that nature though it direct to worship God, Obser. yet cannot reach to the right and acceptable manner of his service: it is true that the most barbarous of the Gentiles performed some worship unto God, and what they did in religion they intended to his honour with great fervency of devotion. Yet knew not to worship him as God should be worshipped: they glorified him not as God, etc. and indeed how should they, lacking the word to direct them? secondly, ignorant of that altar. Heb. 19.15. by which all our gifts are sanctified.  
And if there were nothing else, yet this would sufficiently Use 1 disprove that compassionate error of such as teach that the Gentiles by light of nature were brought many of them to salvation. Now surely if by any means they obtained salvation it was by the worship they performed unto God: for they were without Christ. Ephes. 2.12. And if they had any claim to salvation, it must needs be by the worship they performed unto GOD: but how vain that was, this place sufficiently proves, agreeing neither with the will, nor with the nature of God. And though I deny not but many of them were saved, because many of them had the knowledge of Christ, partly by conversing and traffic with the jews, partly by extraordinary revelations, as the Sibyllae, prophesying of Christ's coming into the world; yet if we speak of the multitude of them that neither knew nor worshipped GOD otherwise then the creatures directed, what can we think of them, but that they perished in their blindness, Acts 14.  
Use 2 And let it teach us thankfulness unto the mercy of our gracious God at whose commandment the mystery holden so long from the Gentiles, is now opened and published among all Nations.  
The Antithesis followeth: of three members: they became vain, etc. had their mind darkened: were foolish, etc.  
Touching the meaning of these words, by vanity, understand friuolous●es: & the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, translated imaginations, may better be rendered discourses, or reasonings; such as they made out of those principles they had in their understanding.  
The heart is put for the mind or understanding faculty; darkness signifies ignorance, etc. the rest are plain.  
Obser. Hence observe how frivolous blind and sottish the mind of man is about the true worship of God, where it wants the word of GOD to give light and direct it. Take the wisest of blind Idolaters devices, how sottish will they be found, if they come to the touchstone of true wisdom? How marvelously did the heathenish wise, please themselves in this and the like devices? that because God was invisible, and the people could not be brought to acknowledge him such as he was, except they had something visible to help them, therefore forsooth they must have images to shadow out the properties of God, that thereby they might conceive something of the Divine nature. Again, for as much as amongst men civility, and humility suffers not to press into the presence of a King, without the mediation of some of his Nobles and nearest followers, therefore we must also come unto God in our prayers, by intercession of Saints and Angels. 
Col. 2.18.  Again, because we are often forgetful of the Majesty of God, therefore a picture was requisite to be our remembrancer, & sexcenta eiusmodi; vain, foolish, sottish devices.  
And let it teach us as in all things, Use. so especially in the worship of God to deny our own carnal wisdom, and cleave precisely to the word of God. 
Rom. 8.7. Mat. 15.9. Col. 2.23. Levit. 10.1.2.  How unmeet is it that fleshly wisdom, which is an enemy unto God should be a framer of his worship? how unprofitable is will-worship? yea how abominable to add or altar the lest circumstance in the worship of God? And howsoever there may be a show of wisdom in voluntary religion. Col. 2.23. yet being rightly weighed, all the devices of men shall be found vain, foolish; yea more than sottish in the judgement of God.  
Again, Obser. see here the condition of every natural man's understanding, till it be sanctified by the spirit of God; all the discourses thereof are nothing but vanity, and sottish foolery. Compare Ephes. 4.18.  
And how sottish that error of Papists is: whereas they teach corruption original to stay only in the sensual part of the soul, this place sufficiently showeth: their reasons are scarce worth recital: We yield them that man by the fall lost not understanding, or will simply, the faculties still remained; but this we teach that the right use of them was lost by the fall. The understanding is naturae, male intelligere corruptae naturae, benè gratiae, as Bernard sometime spoke of the will: and see what Paul speaks of the natural man's understanding, 
1 Cor. 2.14. Ephes. 4.23.  and how he exhorts to have the very spirit of the mind renewed, and then shall we see what to judge of that Regina Ratio, and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ruling part of the soul, which Papists so much extol and admire.   
Verse 23. For they turned the glory of the incorruptible God to the similitude of the image of a corruptible man, and of birds, and four-footed beasts, and of creeping things. 
NOw followeth the evidence of their idolatrous folly: they turned the glory of the incorruptible God, etc. The Apostle seems to allude to that place of the Psal. 105.20. The glory of God, understand the glorious majesty of God himself: which they are said to turn or change, not that they were able to bring any alteration into the Deity; but this is spoken, as Chrysostome saith, either according to their intendment, and nature of the fact, as much as in them lay: or in respect of the event, quoad populum, whom by this means they occasioned to think GOD to be like unto those things, in whose image they did represent him. Obser.  
Where first observe: that the Gentiles themselves intended their images most of them to represent the true God, creator and governor of the world. And howsoever they erred in hypothesi imagining that to be this true God, which was not; yet in thesi they erred not in respect of their intention. Sundry testimonies might be produced to this purpose out of Divines, and heathens. Use.  
And the rather observe I this, because Papists to defend their image resemblances, and worship, often insist on this; that the images condemned in Scripture, were such only as were made to represent false Gods, and things that were not: whereas a man that 〈…〉 hath eyes to see, may easily perceive, that the Lord forbids not only images of false Gods, but images of himself also, the true jehovah. Compare these places. Deu. 4.15. Exod. 32.4.5. judg. 17.5.13. Psal. 40.18. etc.  
Now that wherein their folly chiefly appeared, was the disproportion of the image to the thing thereby resembled, GOD incorruptible, man corruptible; what possibility of resemblance? Obser.  
Whence may be gathered a reason unanswerable against representations of God's majesty, by any image of creatures whatsoever: because none of them can represent God so as he is in his nature or properties. And it is used often by the Prophets and other Divines. Isay 40.18. The Lord thus reasons against the Images of the people. I am omnipotent, infinite in essence, power, majesty, etc. to whom then will you liken me? Lactantius de orig. erroris, lib. 2. cap. 2. The Image of God that lives for ever, must be like him, living and sensible; and if simulachrum hath his name from likeness, how can these images be thought like unto God, seeing they have neither sense nor motion?  
Now if this be thought a good reason against images of the heathen, (viz.) the desparitie, and disproportion that must needs be betwixt God and all images of creatures made to represent him, why holds it not against images of Papists, made to represent the Trinity, though not as lively representations of Divine essence, yet as anologicall shadows as it were of his properties, and actions?  
They teach indeed, that there can be no image devised by man lively to represent God as he is; yet some analogical resemblances there may be to help us in conceiving the properties and actions of the Trinity. But how vainly? for first, what is God's essence but his properties? what his properties, but his essence? secondly, mark the reason of the Spirit of God here, and Isay 40. and you shall see the ground of it is this: what image soever doth not lively represent the nature of GOD: that may be made to represent GOD, but no image doth set forth GOD as he is: therefore may none be made to resemble him. And where as they say, that Angels though invisible may be resembled by an image: therefore God also though invisible. Ans. First, with M. Zanchius in precept. second. that I like not the liberty Painters take to themselves herein. Secondly, that there is manifest disparity betwixt the two: Angels▪ being, though invisible, yet finite; GOD not invisible only, but also infinite, and unmeasurable, as Damascene himself speaks, de orthodoxa fide, lib. 4. Cap. 13. But more of this by and by.  
Obser. In the mean time, mark the madness of vain man, when he once gins to corrupt himself in this kind; not contented to resemble the incorruptible God in the image of a corruptible man, which was dishonour enough to the Deity, but proceeds to fowls, and beasts, yea, to serpents and creeping things. The truth whereof appears in the histories of the heathen themselves. The Egyptians especially were mad in this kind, erecting images of oxen, dogs, cats, rats, serpents, etc. as representations of God, upon this ground as the learned have thought, because that in respect of some benefits they received by these creatures, they apprehended them as instruments of God's goodness towards them. Use. See Plutarch, de Isid. & Osir.  
And let it teach us to magnify the name of God for his mercy, in that he hath hitherto preserved us from that extremity of spiritual blindness; and specially be our caveat, how we begin to corrupt ourselves, either in the apprehension, or worship of GOD: there is a steep downfall in such corruptions. See jer. 10.14.   
Verse 24. Wherhfore also God gave them up to their hearts lusts, unto uncleanness, to defile their own bodies between themselves. 
NOw followeth the punishment of this sin. Wherein we are to consider the punishment itself; which is corporal uncleanness, and fornication: secondly the manner of inflicting, gave them up: thirdly, the inflicter God.  
Where first observe, Obser. that sins sometimes have the nature of punishments. See Exod. 9 2 Thes. 2. 1 Reg. 22. Hos. 4.12. and this is confessed by all Divines popish, and orthodoxal: the scriptures also are pregnant for this purpose.  
And it may serve to arm us against that Argument that hath often troubled many: Use. (viz.) against the providence of God, and his care of the things of this life: drawn especially from the present prosperity of wicked and ungodly men; whom it pleaseth the Lord to feed fat with the things of this life. Now if we would consider, and well weigh the matter, we should easily perceive that they are not without their judgement: for their very sins and their lying in them, is as great a judgement as may be inflicted in this life: to live in drunkenness, whoredom, etc. what punishment can be greater, seeing it defaceth God's image: secondly, hardeneth the heart: thirdly, prepareth for destruction.  
But see we the Author of this punishment, and the manner of inflicting it. The Author is God: God gave them up. See Exod. 10.17. 2 Thes. 2. Yet that we err not, consider we a little, how God inflicts it.  
Ans. Not by infusing any new wickedness into them. See jam. 1.13. but first, by denying, or withdrawing his grace, by which they might have been withholden from such sins: as Gen. 2●. 6. which Divines call spiritual desertion. In which regard they make God in in this case, Causam removentem prohibens. of these sins whereunto they rush, after their stay and hold-back is removed: secondly, by tradition or delivering them up to the power of Satan, and headstrong swinge of their own corruptions. See 1. Reg. 22.22. thirdly, which is accidentally only, by giving them means of restraint, which falling upon a heart thus forsaken of God become unto them occasions of greater violence in wickedness; as the Law. Rom 7.8. As impediments cast to hinder the current of a violent stream rather increase the violence thereof▪ than any way stop the passage: fourthly, after such abuse of these means of reclaiming, by denying unto them those means of restraint. Read. Hos. 4.14.  
Hence therefore it will easily follow, that there is some act of Gods will extended to the being of sin itself, in respect of the event. First, that God willeth that there be sin, though not qua peccatum; yet as a means to manifest his mercy in pardoning▪ justice in punishing; and as the just and operative permission thereof in men is an act of God, as a judge punishing some former transgression thereby. And why men should now be so abhorrent from this doctrine so long since taught in the Church of God I see not: yea, the very idle permission they talk of, implies as much: for what God permits, he wills to permit, and so wills to be.  
Use 2 But let this be our warning, to beware of all plagues, of this spiritual judgement, of being giue● up to our lusts: surely, except God should presently sand us down to the place of our iniquity, where is pain endless, caselesse, and remediless, a greater judgement cannot befall us.  
And as we are fearful of the judgement: so especially take we heed of the causes thereof, they are, first, unthankfulness for graces received: secondly, ill use of gifts bestowed: thirdly, not profiting by means vouchsafed. Confer Isay 1 5. Heb. 6.8. Ezech. 24.13.  
Neither is it to be omitted, Obser. that the Lord ordinarily punisheth spiritual fornication with bodily uncleanness: Confer Hos. 4.12. as also we see at this day come to pass in the Church of Rome: wherein how such uncleanness hath been practised, tolerated yea defended, as less evil than marriage copulation, which the Lord teacheth to be undefiled, their books and practise sufficiently witness.  
But last of all, Obser. consider here the nature of fornication, it is an uncleanness which dishonoureth the body. The body of man, it is in itself and by Divine dignation, a most honourable creature; but is spoiled of all honour, by this beastly sin of whoredom. The honour of the body stands in four things especially; first, the health of it. Col. 2.23. and indeed what sensible creature hath the world so full of comeliness and majesty as the body of man preserved in health? And how this sin above others deprives it of this honour Solomon, testifieth Proverb. 5.9.10.11. and ordinary experience teacheth; there being no sin that brings with it a more present blemishing of beauty, impairing of strength, rotting of the marrow. A second honour of the body is to be a sacrifice, holy and acceptable unto God. Rom. 12.1.2. A third to be a member of Christ. 1 Cor. 6.15. A fourth to be a Temple for the holy Ghost to devil in. 1 Cor. 6.19. of all which high honours we deprive our bodies, when we give them up to this filthy uncleanness.  
Use. Let us therefore be exhorted as the Apostle exhorts us, of all sins to fly fornication: there is in this sin something singular above others: whereas all other sins are without the body, he that committeth fornication sins against his own body: that is, 
1 Cor. 6.18.  whereas all other even outward sins, though the body be the instrument of them, yet is it not the object of them; in this a man sins against his own body, spoiling it of that excellent honour whereto GOD both in nature and grace hath advanced it. Consider if thou wilt, with what strange, and incurable diseases GOD hath in all times plagued this sin, pocks, dropsies, etc. and many others at the naming whereof many times we tremble. And how many excellent personages both of men and women, renowned for beauty, and comely feature of body, (a worthy blessing of GOD) hast thou seen utterly disfigured, and so quite deformed? that there hath not been left the lest foot prints of what formerly appeared in them: fly fornication.   
Verse 25. Which turned the truth of God unto a lie, and worshipped and served the creature, forsaking the Creator, which is blessed for ever. Amen. 
IN this verse, and those that follow, is set down a repetition of the Gentiles sin, with the amplification thereof; as also of the punishment with like amplification.  
The sin is repeated in this 25. verse in words something different; for what before he called the turning of the incorruptible God into the similitude of an image: he here calls the turning of God's truth into a lie. The increase of their sin is that they worshipped the creature passing by the Creator; where is annexed a short, but pithy confutation of that fact, by a description of God; who is blessed for ever.  
Touching the meaning of the words, there is some difference amongst interpreters; for my part I think with Martyr and others, that by the truth of God, we are here to understand the same, that before he called the glory of God, that is, the true essence of God; or the Deity, as it is in truth: by the lie or falsehood nothing else, but the images made to represent him: so called often in the Prophets, because they represent God falsely, and otherwise then he is in the truth of his nature. Confer jer. 10.10.14.  
So is every image of God falsehood, Obser. and no better than a lying representation of the Deity. 
jer. 10.14.  Therefore called falsehood. jer. 10.14. and lying. Isay 44.10. Neither will it suffice to say that the Prophets speak of heathenish images, made to represent false Gods: for both the places show that they speak of Images that were made to represent the true God▪ 
john 4.24. 1 Tim. 6.16.  and reason evinceth it from the quality and quantity of Divine essence: being a spirit invisible, never seen by the eye of man, and o● an infinite, unmeasurable, and incomprehensible majesty. I aye 40.12.18.  
Whence it will easily follow, that it is altogether unlawful, to purtrey God in an image; and let Papists say what they will, in defence of their audacious practice in this kind ●et seeing the commandment of God, 
Deut. 4.15.16.17.  backed with such reasons as have now been mentioned, stands still in force▪ they shall never be able to free themselves of that crime of violating the Divine majesty; so justly in this regard imputed unto them. Many pretty shifts they have devised to keep off from themselves this imputation, and reasons to justify their practice, but how vain they are all, will appear if we a little take view of them.  
As first that the scripture condemns such images of God only, as are made to express the perfect similitude of the Divine essence and nature; not such as are deu●sed analogically only, and by mystical signi●●cat on. Ans. But it is apparent, that the Lord utterly forbids all images, and likenesses, whether of perfect, or analogical representation: for mark the reason. D ut. 4.15 16. Y●u 〈◊〉 ●o image in the day when God ●●●ke unto y●u in the mount: no image either of perfect, or analogical signification: therefore you shall make no image at all: and who can think that the calf made by the Israelites, was any otherwise devised, but as mystically to represent some action, benefit, or property of God▪ and yet are they condemned as well for making, as for worshipping the golden image.  
But let us consider briefly their reasons. First, they say Angels that are spirits also and invisible, yet were lawfully pictured in the old Testament. Ans. First, there was an express warrant given to Moses, and Solomon, whereas they were expressly forbidden to make any image or representation of the Lord: Secondly, grant that there may be some liberty taken herein (as what dare not Painters, and Poets?) yet how unequal this reason is, appears by that great inequality, and disproportion betwixt Angels that are finite creatures, and God which is of infinite and incomprehensible majesty.  
And whereas they allege, that the Lord hath appeared in visible shapes. Ans. First, that they were not shapes of his essence, but pledges of his presence; neither was it God's purpose thereby to teach the people what an one he was in his nature or properties; but only to testify, and evidence that he was now present with them: Secondly, besides that, how will they prove that it is lawful for us to picture God in those images and shapes wherein he hath appeared unto men?  
Neither is their third reason though more plausible, yet any whit more forcible: The scripture they say attributes unto God all the members of man's body: And why may we not resemble him in a picture, as God hath as it were painted out himself in the scripture? Ans. Though other answers be given by many; yet this is that I take surest to rest in; Gods will to the contrary, and his flat prohibition, and that is answer sufficient to all such plausible why notes? made by the wisdom of flesh. What though the Lord descending to our capacity thus please to speak? shall we therefore presume thus to picture? having so express prohibition, with a reason; the voice was heard but no shape seen. Deut. 4.5.16.  
Their fourth reason is this; that man may be pictured, and his image drawn; therefore God also whose image man is; for the image of the image, is the image of the exemplar, and first pattern. Ans. That man as he is the image of God cannot be pictured; for wherein is man an image of God? in the lineaments of his body? Let Papists leave that dream to the condemned Anthropomorphites. But he is the image of God, in regard he partakes analogically in holiness, 
Ephes. 4 24.  and true righteousness, which though it spread itself over body and soul, yet cannot be seen otherwise then by effects in either.  
The last reason artificial is drawn, from the many profits that such images serve for: as instruction, remembrance, devotion, restraining of wandering imaginations. Ans. Where mark the quickness of an Idolaters sent, 
Hab. 2.18. Isay 44.9.  that hath smelled out so many great benefits of those things, that the Lord thought, and taught to be utterly unprofitable.  
But for more particular answer to this argument, how will they ever be able to prove this, which must be the proposition of their syllogism: that whatsoever may be a mean of instruction, admonition, devotion, etc. may be used as helps to these ends: when as God hath tied us to those means only which himself hath sanctified to this end: and hath given Christ to be the only doctor of the Church, and hath provided us sufficiently of means to these ends by the great book of the creatures, book of the scriptures, visible word of the sacraments, inward teaching of his spirit: secondly, how was it that when these were such excellent means of teaching, the Lord denied them to the jews? and how falls it, that the people set to school to these teachers are found most ignorant of God's nature and will? thirdly, what teach they, but lying, and falsehood? as lamentable experience showeth: what gross conceits of the Deity these doctors have filled our people's minds withal. And jest they say this hath come to pass by defect of other teaching by their ministers. Ans. That may well be in part; but yet such grossness comes principally from the image; and this also their inexpiable sin, that have given them teachers no better than images; having no more of true pastors, than their images have of the Deity. But enough of this popish devise.  
Secondly, come to ourselves, Use. and let us be admonished to take heed how in our very minds we conceive any likeness, or image of God. It is true of this Law also, that it is spiritual, as Rom. 7.14. and forbids not only corporal, but even mental resemblances, or similitudes of the Godhead, conceived by the mind; 
Acts 17.29.  we may not so much as think God like to any thing that we see or can conceive.  
And the best way to conceive God, is as an Ancient Divine well teacheth, viâ negationis, by way of negation. And he that can most abstract God from likenesses, hath best learned to conceive GOD, such as he is.  
Proceed we now unto the increase of the Gentiles sin. And worshipped and served the creature, etc. This, though I know it may be verified of the Gentiles in respect of their idolatrous worship of the Sun, Moon, etc. and other visible creatures; yet I take it, is here to be understood of the worship given by them to their images.  
To make way to the doctrine, this question shall be propounded; whether the Gentiles gave unto their Images Divine worship? or whether their worship had the term in the images without reference to the prototypa, the things which their images represented. Papists gladly lay hold on the affirmative part, that they may put difference betwixt theirs and heathenish Idolatry committed with images. And this, they say is that worshipping of an image, which the second commandment condemns, namely the worshipping it as God.  
Now for answer, know we that if we speak of the rude multitude, whom God had principally blinded, no doubt, but they many of them intended their worship to the images, wherein they thought some Deity, and divine power to devil, and what marvel, that men should grow so sottish, when God gives up to blindness? Isay 44 18.19.20. But for the learneder, and wiser sort of them, they knew well enough that they were no Gods, neither did their worship stay in the image, but was referred to the thing thereby represented, as Augustine, Lactantius, Ambrose, & others show; and as Plutarch, de Iside & Osir. and other of the heathen professed. August. in Psal. 96. thus brings in an heathen, speaking for himself: I do not worship that stone, or that image which is without sense, but I adore that which I see, and serve him whom I see not, who is that? The invisible divine power that is precedent of the Image. Many such testimonies might be produced.  
Now if it be replied, that the scripture imputes unto them this grossness: Ans. The scripture speaks generally, not of their intention, but of the event, as amongst other places that one. 1 Cor. 10.20. sufficiently evinceth. The things which the Gentiles offered, they offered not to God. but to devils; not that they intended their sacrifices to the honour of devils, but because this was indeed, in the event, an honouring of Satan▪ whose suggestions they rather followed then the will of God. So Psal. 107.19. the Israelites are said to have worshipped the molten image, not that their intention rested in the Image, as Exodus 32.5. but because all this worship intended to be conveyed unto God by the image, fell back upon the image; God utterly rejecting such a worship from acceptance, which he had so often forbidden by his precept.  
Now this sense standing (as I see not how it disagrees from the rule of faith, or is impertinent to the Text) affords this observation.  
That the worship intended to God by an image, Observe. is not the worship of God, but of the image. That indeed is honoured. but God dishonoured, whose will is hereby altered, and his precept violated. Confer 1 Cor. 10.20. Exod. 32.4 5. understand this, as before, not of the intention of the worshipper, but of the event. Use.  
Here then are the Papists justly charged with as gross Idolatry, as ever the heathen practised; that worship images of God, and Saints, though not intentionally, yet in the event with the worship due to God alone.  
Many large disputes, and queries they have concerning the kind, and degree of worship that is due to holy images: some of them resolving fool wisely, that images are to be worshipped with the same worship that is due to the precedent; others, thinking that some thing to gross, concluding, that this is to be understood unproperly, by way of concomitance only. It were long to reckon up all their fooleries in this kind. Alas, that such wits should be so occupied? and that there were not some good josiah amongst them, by axes and hammers to put end to such heathenish reasonings. Read Isay 30.22. and thou shalt see what honour is due to such trash. Their common excuse is sufficiently removed by that which hath been said in the former question.  
Now for their worship of Images they have these reasons; first, that they are signs of holy things, and are for their relation to God to be worshipped. Ans. But I demand, by whose institution come they to be signs of holy things, and what is the foundation of this revelation? if by human appointment only, they will never be able to prove that man can give to any thing such a revelation, or ordain a sign, thus to signify a holy thing, or to bind us to such reverence of signs by man ordained. And for divine institution, which alone hath power to consecrated signs to such holy significations, when they shall show it us out of the scriptures, we will entertain their images with that reverent esteem, and regardfulnesse in using, as is due to such ordinances, but yet will ever be far from religious adoration of them.  
Secondly, they affirm that God by images hath wrought miracles, thereby to procure honour unto them. Ans. Whether God wrought miracles to procure them honour, or the devil marvels to delude Idolaters, is hard for Papists to determine.  
But first we answer that they were mira non miracula, marvels not miracles many of them, that God permitted to be wrought, at or by them: strange things perhaps many, that filled the poor people with wonderment, whilst they knew not the cunning and power of Satan.  
Secondly if miracles, yet not to procure them honour, but to prove our obedience, did the Lord permit them. See Deut. 13.1.2.3. miracles are not always seals of truth; but sometimes trials of loyalty.  
Thirdly, they reason a pari, or simili: man is worthy of veneration because he is the image of God; therefore other images also because they are images of Christ, or Saints, etc. Ans. To this I answer; that images made by man to represent God, or his Christ, are but equivocally called images of God and Christ. Indeed we honour man as the image of God with civil honour, because God hath so commanded us: secondly, and hath given to men venerable gifts of holiness, and righteousness, that make them honourable; and when they can show either GOD to command worship of their images, or demonstrate such characters of Divine excellencies in them as GOD hath placed in man, we will also give them their due reverence.  
Their fourth argument is, à paribus in contrarijs. Images are capable of infamy, and reproach, therefore also of honour, and worship; which argument some utter thus, the contempt done to the image of GOD and his Christ redounds to God, and Christ: Ergo, the honour done to their images is done to them. Ans. Our Divines fitly answer that it follows not: neither are those contraries paria: for it sufficeth to the dishonouring of God that there be an evil affection, or intention; but a good intention is not sufficient to the honouring of God, except the means as well as the meaning be prescribed of God.  
Their other arguments are frivolous, and not worth the naming: for what is it to prescribe in error? And what though evil men have oppugned images, and good men reverenced them? for neither did the one oppugn, as they were evil; neither were the other good so far as ●hey defended them. That last argument from the infortunate end of those that have opposed, and the happiness of those that have maintained them, hath an apparent mistaking of no cause for a cause; for neither were these plagued for opposing, nor those blessed for maintaining images.  
Now I conclude this whole place with that saying of Lactantius de origin: error. lib. 2. cap. 2. where having at large disputed against the folly of Image-making, and worship, he concludes: Foolish men as they are, they consider not nor understand, that if their images had sense, or motion, they would of their own accord worship men by whom they were polished; which, had they not been fashioned and brought into shape by man, had still been either incult and horrid stones, or unshapen and rude matter.  
Obser. One other thing only will I observe in this text and so proceed to that that followeth: And that is the ordinary connexion of these two sins, the making, and worshipping of an image. See Psal. 106.19. etc. partly through that bewitching which is in them when they are clad as it were with Divine representations: partly through God's just judgement, giving men over to blind dotage, because of their first declining from his william.  
Use. And it justifieth the practice of Christian Magistrates, that to prevent occasions of Idolatry, have removed them out of our Temples; I hope, never again to be restored: many exclamations, and bitter invectives they have heard from Idolatrous mouths; but who knows not but the Lord hath done them good for that evil? And how unmeet such contumelies are for them that cry out of us, for lack of love to Christ, because we cannot endure the Idolatrous abuse of his image, when themselves are drunken with the blood of Saints, God's lively images, every man may judge. Love to Christ is best evidenced, by love to his ordinances, and his Saints, and by hatred of those things which God professeth to hate, amongst which are especially lying images.  
But shall we hear their reasons why they must be placed in our temples; forsooth Solomon erected Cherubims in the temple. Ans. Yet placed he them out of the sight of the people, in the holy of holies: secondly, had Gods special warrant.  
Secondly, they reason from conveniency; what meeter places for holy images, then holy places? beside that, they are an ornament to the Temple, and withal a mean to keep our minds from vain by-thoughts, and wandering imaginations. Ans.  
To the first: if they were indeed holy by God's ordinance it were somewhat: But now being but as they are men's devices, and found in-experience to be occasions of Idolatry, what more unmeet place then the Temple for an Image? whereas the very reverence of the place wins it too much esteem with superstitious minds.  
To the second: that Temples should be decently kept, and moderately adorned, we deny not; but hold such trash the unmeetest deckings: and as for images abused to idolatry, we justly count them rather blemishes than ornaments to our Churches; and may truly say of them, as Hezekias of the like to the Levites; carry forth this filthiness out of the Sanctuary. 2 Par. 29.5.  
To the third: that they are means rather to occasion, then to prevent wander: the occupying of the outward sense, is in experience the abalienation of the mind; which made the Lacedæmonians permit no picture in their Senate house, lest by beholding thereof, the minds of their Counsellors should be distracted from the present consultations. And I wish men for preventing of wandering in prayers, first to labour for feeling of wants, which they would have supplied. 1 Reg. 8.38. Secondly, duly to consider in whose presence they stand. Acts 10.33. these they shall find better stays from wandering, than all other self devised means whatsoever. I have dwelled something long in these controversies; but now proceed to that that followeth.  
Which is God blessed for ever, Amen.] These words, are diversly construed with the former; some thus conceive them, as importing the disappointing of that inconvenience, to which the nature of these Idolatrous acts tended: as if he should say, notwithstanding, all this sacrilege committed by these Idolatrous Gentiles, yet continued the Lord in his blessed and happy estate: and so it is a truth; that no impiety of man can really rob GOD of his honour, or impeach his blessedness: And if any shall say, why doth he then complain. Ans. Because he measures impiety according to the intention of the doer, and nature of the fact, not after the event, which by his power he disappoints.  
Some thus understand them as a speech of Paul's zealous affection, occasioned by mention of that dishonour the Gentiles laboured to fasten on the majesty of God.  
I rather think that they are a short reprehension of the Gentiles Idolatry, as if he should say, they worshipped the creature, passing by the Creator: to whom alone all praises, and honour by just right appertaineth, so junius interprets out of the Syri●ke: it would be too long, and perhaps impertinent, to insist on that common place; this only I wish, that hereto we may all hearty subscribe, and say Amen, both in affection, and practise.   

Verse 26 For this cause God gave them up unto vile affections: for even their women did change the natural use into that which is against nature.  
Verse 27. And likewise also the men left the natural use of the woman, and burned in their lust one toward another, and man with man wrought filthiness, and received in themselves such recompense of their error, as was meet.  
THere now followeth the increase of their punishment spiritual; as they grew more and more corrupt in the worship of GOD: so by God's just judgement, much more filthy in their conversation: changing the very course of nature in their uncleanness. This foul abominable filthiness was one of those crying sins of Sodom. See Gen. 19.5. and is therefore of Divines called Sodomy. How frequent the Gentiles were herein, who so reads their poets, many of them, Paederastes, and other histories of the heathen, as Suetonius in Nerone, shall easily perceive.  
But hence let us observe, how as man increaseth transgression: so doth God vengeance; Obser. and it is true of judgements temporal: Levit. 26. per totum. Spiritual, 2 Tim. 3.13. Psal. 69.27. Eternal: Mat. 11. Rom. 2.5.  
And let it be our warning, how we go about to provoke the eyes of the Lords glory. Use. It is a fearful thing to fall into the hands of the living God: 
Heb. 10.31.  especially when we walk stubbornly against him, and refuse to be reform by his lighter corrections. Levit. 26 23.24.  
Obser. Again, see here the miserable condition of a man forsaken of GOD; with such a man, there is no stay, till he come to the extremity of profaneness. See Apoc. 22.11.  

job. 11.12.  And no marvel, since man in his nature is borne as a wild ass colt, headstrong in wickedness; but where GOD by grace pleaseth to restrain: what marvel then, the bridle removed, if we run headlong into all profaneness?  

2 Tim. 2.26. Ephes. 2.2.  Again, what other thing can be hoped when a man is wholly given up to the power of Satan? our proverb is, he must needs go that the devil drives; and what wickedness will he make conscience of, in whom the prince of the world reigneth? such is the state of every man forsaken of God.  
Use. And let graceless men here consider, how foolishly they promise' themselves preservation from gross wickedness. Tell them of Cain, judas, Achitophel's ungodly lives, and uncomfortable ends: I warrant you say they? And do you think us such wretches? It calls to mind the speech of Hazael; to whom when the Prophet weepingly foretold with what merciless cruelty he should use the people of God, not sparing the women with child, nor the Infants that hung on the breast: 
2 Reg. 8.12.13.  Is thy servant a dog (saith he) that I should do this great thing? thinkest thou me so beastlike savage, that I should do these things? yet accordingly it fell out, God giving him up to the power of Satan. Alas men know not the viciousness of their own deceitful hearts, that thus speak.  
Secondly, me thinks well weighing this fearful estate, I cannot but pray GOD of all judgements to keep me from this; the giving me over to mine own hearts lusts. If GOD should give me the option, to choose the torments of hell, with hope to recover his gracious favour, or thus utterly forsake me of his grace, and leave me to mine own counsels; I would wish rather hell torments with expectation of deliverance, than this giving up to the lusts of mine own heart.  
Signs of this fearful estate are these.  
First, when GOD curseth the means of reformation unto us, so that we are not bettered by them. Heb. 6.8. Isay 6.  
Secondly, hardness of heart, 
Ephes. 4.18.19.  when conscience ceaseth to do her office, and that which accompanieth it, working wickedness with greediness.  
Thirdly, when the Lord removes, or denies means of reclaiming. Hos. 4.14.  
Fourthly, to walk in our own counsels. Psal. 81.12. Ezek. 24.13.  
Whereas this giving up to these fearful sins, is called a just recompense of their error: it followeth that sins have sometimes the nature of punishments. See Annotat. in verse 24. Neither doth that which some object, any way impeach the truth. They say they are not painful, therefore no punishments: For first, not feeling makes them so much the more grievous; in regard that they are hereby kept from seeking remedy: Secondly, that they are not felt proceeds of the hardness of their heart, as when a limb of the body is cut off, the member being first mortified by the Chirurgeon: Thirdly, when God awakes their conscience by his judgements, they feel the horror thereof; or if they die senseless, yet follows their unspeakable torture, weeping, wailing, and gnashing of teeth.  
And whereas again they say sins are voluntary, and therefore no punishments. Ans. There are punishments voluntary, which men greedily run into: as Saul to his Sword, judas to the halter, etc.  
The uses, see verse 24. this only annexed; we have many that in respect of outward prosperity, because they come in no misfortune like other men, bless themselves in their courses, and think that their very irreligion, or superstition, pleaseth God; because the Lord so long forbears inflicting of outward plagues; whereas notwithstanding, they are given up to most vile abominations in life, whoredom, drunkenness, covetousness, etc. which if they had eyes to see, are heavier plagues, than all those outward misfortunes that betid Gods children. How fond is this argument? I am free from afflictions, therefore my ways please God. Yea, how certain is this inference? I thrive in wickedness, therefore the Lord is angry with me. Ezech. 24.13. And this; sin dies in me, therefore GOD loves me; Sin grows in me, therefore I am none of his.   
Verse 28. For as they regarded not to acknowledge God, even so God delivered them up unto a reprobate mind, to do those things which are not convenient. 
THere yet follows another degree of this spiritual judgement, with the cause of it; declaring also how equal this vengeance was, and how justly inflicted; in the words observe these things: first, the sin, they regarded not the knowledge of God: secondly, the punishment, giving up to a reprobate mind: thirdly, the consequent of the punishment; doing of things uncomely; fullness of all unrighteousness.  
The sin is, that they regarded not to know God. Obser. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sometime signifies to try, or examine; 1 Thes. 5.21. sometimes to approve and allow, so here it imports a not allowing, or regarding, or making that precious account of the knowledge of God: a grievous sin noted in men of desperate impiety, job 21.14. and the common sin of these times; wherein the Lord hath vouchsafed us so plentiful means of knowledge of himself, in the face of jesus Christ, by the Gospel.  
Signs of it: first, to despise the means: Pro. 1. jer. 32.33.  
Secondly, not to preserve it being attained, by all holy means, hearing, reading, meditation, conference, practice, prayer, etc.  
Thirdly, wilfully to suppress, and choke it in us. Rom. 1.18. 2 Pet. 3.5.  
Fourthly, to prefer other vain speculations of our own, or other men's devising▪ before what God revealeth. Rom. 21.22. Many other might be reckoned, but these sufficiently convince our people as guilty of this sin. See we now the punishment; God gave them up to a reprobate mind. This reprobate mind some take actively, and thus interpret; a mind not so much reproved, as reproving, or disallowing things to be allowed; approving things to be reproved: which though it may be implied as a fruit of this reprobate mind, yet I take it, is not principally, and first here meant. And to my remembrance there is no use of these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in this active sense, in any Greek authentic Author.  
This reprobate mind, I therefore interpret; a mind rejected, disallowed, abhorred of GOD and good men; in respect of that blindness, vanity, impiety, perverseness it abounds with all. We have an Epithet in our English something near it; when we use to say of a man desperately froward, and malicious; that he is a man of a devilish mind.  
Such a mind hath in it these detestable fruits: first, a disallowing of all that good is; approving of all that is nought. Isay 5.20. Secondly, an abolishment, or at lest a great decay of those natural synterisis, that is, principles of direction for Moral actions; which in some natural men are means of much restraint from evil, provoking to good duties. Thirdly, uncapableness of all good understanding, and knowledge. See jer. 4.22.  
Use. Which heavy judgement, how is it every where conspicuous amongst our people? God justly giving them up to a reprobate mind▪ because they regarded not to procure, preserve, or rightly to use the knowledge of God vouchsafed unto them.  
Secondly, and let their harm teach us to beware, the like sin of little esteeming the knowledge of the most high: lest when we would know, God shut our eyes, that we cannot see the things that concern our peace. Isay 6. etc.  
How many of our people, too late bewail this; that they cannot now conceive the plainest truths taught them in the plainest and most familiar manner. Isay 28. and cry out of themselves for neglecting, and despising instruction; but all in vain?  
I cannot here pass over this consideration: Obser. how the pollution of sin admitted into the body, winds itself into the affections, and thence creeps into the very judgement, and understanding, till it have eaten out all soundness of judging and discerning betwixt good, and evil. Confer jer. 24.26.28. Their bodies first defiled; then their affections subjugated: Now their very minds forlorn of all judgement, and justly rejected of the Lord. Compare also 1 Tim. 1.19. Adultery how creeps it from the body to the affections bewitching them? Hos. 4.6. How then blinds the judgement; to think, and censure it but a trick of youth? Drunkenness, what an inward thirst of the desire works it? and how easily inclines it to judge it no worse than fellowship, yea, 
Isay 5.22.  so good as a point of manhood.  
And let it be our caveat, how we admit even the lest of bodily pollutions; lest by God's judgement, our affections thereby be entangled, and our minds darkened, our bodies they are part of Christ's purchase. 1 Cor. 6. should be sacrifices unto God. Rom. 12. weapons to fight the Lords battles against unrighteousness. Rom. 6.  
But how frequent libertinism is in this behalf, we see in ordinary experience; whiles men with an Epicharmus like protestation, take liberty to see, hear, practise bodily uncleanness; and all with this pretence of a good heart, and clean soul to Godward. To see the impious fooleries of a Mass, many hold it expedient; and to be present at Idolatrous services, with reservation of conscience to God, how frequent is it in our beyond-sea travelers? little weigh they how speedy a passage the●r● is from the eye to the heart, and how soon our affections are bewitched with such garish spectacles; and how GOD often punisheth such fond curiosity with blindness, and giving up to be ensnared.  
Come we now to the consequents of this judgement: first, doing things not comely nor convenient: secondly, fullness of all iniquity.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implies two things. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Duty, and Decorum. And the meaning is, that they ran wilfully into the grossest sins, contrary to all even natural Duty, and Decorum; without regard to any thing that might beseem their age, sex, condition of life, etc. not that any sin agrees with Duty or Decorum; but that even corrupt nature, till it be infatuated and given over, hath care of some Decorum in transgressing; and holds some sins, at lest in the manner of committing, disgraceful, and detestable: As it is said of Scipio, when a beautiful strumpet was tendered him to abuse himself with all, vellem, inquit, si non essem Imperator. I would willingly, were it not unseemly for the great place I am in.  
Obser. But here see, what an horrible confusion of all things flows into the life, natural judgement, and conscience, once extinguished: so that even common honesty, and modesty is neglected; and sins even to the corrupt nature detestable, are willingly practised. Compare Ephes. 4.18.19. also Rom. 1.26.27.  
Use. And let us hence learn by all good means to cherish in us that light both of nature and grace, that it pleaseth God to set in us, that this reprobate mind come not upon us.   

Verse 29. Being full of all unrighteousness, fornication, wickedness, covetousness, maliciousness, full of envy, of murder, of debate, of deceit, taking all things in the evil part, whisperers.  
Verse 30. Backbiters, haters of God, doers of wrong, proud, boasters, inventors, of evil things, disobedient to parents, without understanding, covenant breakers, without natural affection, such as can never be appeased, merciless.  
THe other consequent, and fruit of a reprobate mind followeth; and that is, fullness of all unrighteousness; and even an overflowing of ungodliness,  
Signs of this state, fullness of sin, and vacuity of grace, these eminent in many of our people: first, when without any reluctation at all, we yield to suggestions of sin; 
Gal. 5.17.  for where there is any spark, or even the lest seed of grace, there is a lusting against the motions of sin that are in our members: secondly, delight in doing evil: for grace disalowes those evils, to which violence of temptation, and corruption draws. Rom. 7.15. thirdly, 
1 john 3.9.  an intermitted course of sinning. 2 Pet. 2.14. for where the seed of the spirit is, there cannot be exercised a trade of evil doing. These things applied, easily evidence this fearful judgement on many of our people.  
Of all unrighteousness: that is, of all manner of unrighteousness, as Luke 11.42. Where the question may be, whether in every of the Gentiles all those sins reigned? Ans. I take it no: if we speak of the external exercise of them: but here Paul speaks of the Gentiles, as of one whole, and entire body; wherein though every member were not tainted with every uncleanness, yet in the whole body all those sins were found, or secondly of the generality of them; or thirdly, even of most particulars, amongst whom, though there were some restrained from the external practice of some vices, yet were the seeds of all in all unmortified; no one as of conscience abstaining from any one iniquity.  
And this is the state of every man in his nature; no sin but reigns, howsoever want of occasions, and grace restraining, keep some from practice of some unrighteousness.  
Now the Apostle goeth on to declare this general, by enumeration of sundry particulars. And in the forefront is placed whoredom. It were a needless labour, to give instance of every of these in the Gentiles: and would be too long to handle every of them at large; yet a little will not be amiss for the better understanding of the nature of these vices. And that in this order; first, their description shall be given: secondly their distinction by degrees, or kinds: thirdly, their remedies: fourthly, reasons of dissuasion.  
Whoredom, or fornication largely taken, according to the commandment, is any whatsoever breach of Chastity, and all that is contrary to that, which Paul calleth, the possessing of our vessel in holiness and honour. 1 Thes. 4.4.  
And may thus be distinguished by degrees: It is either optative in the wish, 
Mat. 5.28.  or desire of the heart, or occasional; whither may be referred lascivious thoughts, gestures, spectacles, speeches, songs, dance, etc. and that which in this kind excelleth, being bawds to other men's lusts. Or practical; in sundry degrees, with a man's self which some call Moli●tiem. 1 Cor. 6.9. with others, of which are many degrees, First, simple fornication betwixt parties unmarried, and unbetrothed, either strumpets, or virgins: secondly, Adultery, where the marriage bed is violated: thirdly, Incest, where the bands of consanguinity, or affinity, are violated: fourthly, lust against nature; either where the course of nature, or the sex, or the kind is altered. All of them ordinary amongst the Gentiles: and would God not too frequent amongst Christians.  
Remedies. First, to avoid the causes and means; as idleness, 2 Sam. 11. Company, Gen. 39.10. Pro. 5.8. Excess of eating and drinking, Pro. 23.31.32.33.  
Secondly, to use the remedy ordained of God, marriage society. 1 Cor. 7.2.  
Thirdly, to delight in the love of our yoke-fellow given us of God, Pro. 5.18.19.20.  
Reasons of dissuasion: Consider, first, the odiousness of the sin being worse than theft, Pro. 6.31.32. Secondly, against our body, 1 Cor. 6.18. Thirdly, God having provided so comfortable a remedy, Heb. 13.4.  
Secondly, weigh the dangerous effects, and consequents; bringing judgements on the body, consuming the strength, filling with rottenness, Pro. 5.11. on the goods a consumption: job. 31.12. on the name a blemish never to be done away, Pro. 6.33. Withdrawing the heart from God, Hos. 4.11. hardly shaken off by repentance: Eccl. 7.28. Pro. 22.14. & 23.27.28. hazarding to hell fire. 1 Cor. 6.10.11. Heb. 13.4. Apoc. 21.8.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, This our English renders, wickedness: which I take is not here so fit; it being the purpose of the holy Ghost, to set down a particular vice. I take it we may not unfitly translate according to the Etymon, troublesomeness, or a desire to procure trouble, and molestation to another. In which respect also it is given to Satan, the troubler of the Saints of God; called often 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that troublesome one, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. How full every Congregation is of such absurd, and troublesome men. 2 Thes. 3.2. every painful Minister's experience witnesseth.  
Reasons of dissuasion; first, it conforms to Satan; secondly, crosseth the very end of creation, and the holy ordinance of Magistracy, 1 Tim. 2.2. thirdly, cannot stand with grace to delight in it; prophesied of the Church of God, that all such cruel, and barbarous affections should be reform in God's children; and that in the mountain of God's holiness should be peace. See Isay 11.6.7.8.9.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: We may thus describe; an inordinate desire of having more wealth than the Lord allots us.  
inordinateness of desiring includes these things: first, preposterousness, when wealth is principally, and in the first place desired. Mat. 6.33. secondly, Irregularity, when not ruled by the word of God, which teacheth to submit our wills to Gods, to use means only prescribed and to depend on GOD for the blessing: thirdly over eagerness of pursuing: fourthly, lack of reference to the right end; supply of our own, and others wants. Ephes. 4 28. promoting of God's glory.  
The object is, wealth, 1 Tim. 6.10. and more specially, wealth in greater measure than God allots.  
Now God's allotment is thus to be measured: first, by our own necessities: secondly the means afforded.  
Necessity is also to be weighed: first, according to our persons: secondly, according to our callings and states of life.  
Those things are said to be necessary to our persons, which are requisite to the maintaining of the body, in health, strength, cheerfulness, for the better performing of our general, and particular callings. And this also to be weighed according to difference of persons. Some man's complexion, and state of body requires more than others; as in experience we see, the hardest, and coarsest far, by God's blessing, preserves some in fullness of strength, and perfection of health: others, in respect of greater tenderness, not able to maintain their bodies in honour, without better and more dainty provision. See 1. Tim. 5.23.  
Necessary in respect of our states, and conditions of life those things are said to be, that our several callings require for their performance, so that is but necessary for a master of a family, that is superfluous for a lone man, but necessary for a Magistrate, that is, sometimes superfluous for a private man. So of a Minister, etc. in respect of those duties the Lord requires of him, as hospitality: 1 Tim. 3.2. attendance unto reading, 1 Tim. 4.16.  
Yea, this may be extended as well to future as to present necessities. 1 Tim. 5.8. 2 Cor. 12.14.  
The second thing, whereby we may judge of the Lords allotment, is the lawful means that the Lord affords, and offers unto us in the course of his providence; reaching unto us, as joseph to Benjamin, a double portion, in respect of our brethren; which is lawful for us thankfully to accept and embrace. But whatsoever is more than these, falls justly under the censure of covetousness.  
Kinds of covetousness these: first, inordinate love of riches: 1 〈◊〉. 6 1 and esteeming of them above their value: the common covetousness of the poorer sort, that carr● so high an account of wealth, that they thi●ke them only happy that have it; themselves miserable because they want it.  
Evidenced by these signs: first, discontentment at our present state Heb. 1●. 5. whence those speeches why had not God made me rich, etc.  
Remedies: First, labour to be persuaded that thine own state is best for thee, as thou canst not but judge, if thou acknowledge God to be a father unto thee. Mat. 6.32.  
Secondly, to consider thine own small or no deservings. Gen. 32. ●0.  
A second sign of it: Envy at the greater plenty of others, as we think, less deserving then ourselves.  
Remedies. First, to consider, that it pleaseth the Lord thus to dispense his blessings; let not our eye be evil, because his is good: he may do with his own what seemeth him good. Mat. 20.15.  
Secondly, to remember, that howsoever the Lord hath scanted thee in the things of this life, yet hath he given thee pledges of a better inheritance, denied unto many wealth. Pro. 29.15.  
Thirdly, view but how the wealth of a rich man is snare unto him; withdrawing his heart from GOD, made instruments of cruelty, and injustice; the seeds of which sins are in thy bosom, and would perhaps bud forth in thee, were it not that the Lord depriveth thee of occasions.  
A third sign; a will, and settled purpose to be rich: 1 Tim. 6.9. Pro. 28.20. Whence follows all evils, noisome, and pernicious lusts Ibid. 1 Tim. 6.9.10. that drown in destruction.  
A second kind of Covetousness is, the greedy scraping together of the things of this life. And that either of necessaries or of superfluities.  
Of necessaries; for even in seeking things necessary there may be covetousness: while they are over greedily pursued; and this also incident to the poorer sort; than whom, none more having: signs of it▪ first, neglecting the best duties for the things of this life.  
Secondly, use of ungodly means for supply of wants.  
See plentiful reasons against it. Mat, 6. from verse 19 to the end. See also the promise. Heb. 13.5.6.  
Of superfluities: which unsatiable desire the Lord every where complains of by his Prophets.  
Remedies of it: first see the inconveniences, super-abundance brings with it: disquieting the mind: See Eccl. 5.11. distracting from better cares; choking the seed of the word. Mat. 13.  
Secondly, consider the vanity, in two things: first, uncertainty. 1 Tim. 6. 1●. Mat. 6.19. unprofitableness, and unavaileablenesse either to decline wrath, or procure salvation. Luke 12.15, 20. Proverbs 11.4. Mat. 16.26.  
Thirdly, weigh the large reckoning that is behind, as Luke 12.48 hitherto also may that clause of the parable be applied.  
The fourth, and best remedy, to make God in Christ thy portion; as Paul, Phil. 3.8.9. Confer Col. 3.2.  
A third sort of covetousness there is, in the too near keeping of that we have gotten, we may term it in the wise man's phrase, sparing more than is meet.  
And it is of two sorts; first of men that spare from their own necessary comfort; as Solomon complains of such. Eccl. 1.2. Drudges to the world, slaves to their pelf; not beteeming to themselves a good meals meat; more homely in diet, rusty, and sordid in their attire, than the poorest snake, that hath nothing but his labour to maintain himself withal.  
Another of them, that pamper their own bellies with the daintiest, cloth them with the most gorgeous; but spare not their very fragments to those that need. See Luke 16.19. etc.  
To remedy this evil, good to consider: first, that we are but Stewards whom God hath entrusted with this plenty, to distribute as the necessities of our brethren shall require.  
Secondly, to behold the reward of beneficence; in this life, in ourselves, and our posterity. Psal. 37.25.26. in the life to come: Luke 16.9. Mat. 25. etc.  
Thirdly, that we shall leave the things behind us. 1 Tim. 6.7. the comfort of well using them may follow us: Apoc. 14 13. but it is certain, saith the Apostle, we shall not carry any of the things with us.  
I have the longer insisted in this vice, because I see it is one of the common sins of the land; insomuch that the complaint of the Prophet: jer. 6.13. may justly be taken up of us; from the lest of us even to the greatest, every one is given to covetousness; Priests, and Prophets, Princes, and People swollen with this incurable Dropsy: and insatiable thirst after the things of this life.  
But proceed we with more brevity to those that follow.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: We read Maliciousness; but that I take it is comprised under envy next following. And therefore I think it may better be rendered mischievousness. A hateful disposition of men to work the spoil, and utter overthrow one of another.  
Now I cannot but observe, Obser. how the spirit of God hath coupled these two sins together; Covetousness, and Mischievousnesse; perhaps purposely to intimate that they commonly meet in the same subject, Solomon Pro. 1.19. describing the courses of a Covetous man; thus expresseth them; such are the ways of a man greedy of gain, he would take away the life from the owners thereof, and S. Paul makes it the root of all evils. 1 Tim. 6.10. It might be exemplified in Achab, and judas, if need were; but very experience abundantly showeth, that the very mercies of the Covetous are too too cruel, not pitying wife, nor children, etc. ruinating whole families without compassion, as we see in the practice of greedy usurers, and oppressors.  
And it may teach us to fly these things, Use. as Paul exhorts: 1 Tim. 6.11. to look upon Covetousness, and beware of it. Luke 12.15. As for other reasons main and many, so for the mischievous practices it inclines unto. No sin so barbarous as Covetousness. And let us beware how it gets ground on us. Satan many times conveys it into us by holy pretences; such as this; what good a man may do in relief of the poor, defence of the truth, if greater abundance were present. And though I simply condemn not desire to increase our state present, with such sincere reference and respect to those ends, and submission to Gods will; yet let us beware how by such colours, coloured covetousness creep upon us.  
Sincerity of such desires for such ends, may thus be discerned in ourselves, and others; if there be a care to use the little present, so as we pretend to use the more desired. See Luke 16.10.  
Secondly, again it should warn us, Use. how we expose ourselves to the cruel mercies of covetous worldlings. Many a coloured pretence thou shalt hear from such, how glad they are that they have to pleasure us in our need; and all but colours for cruelt●e. See Psal. 10.9.10. as the cruel practice of usurious men abundantly every day witnesseth.  
Now as touching this mischievous disposition, Paul hath described it, Rom. 3.16. and examples are plentiful amongst ourselves; malice prevailing: for remedy consider.  
First, the end of our creation, as principally to glorify our God, so also to be helpful each to other, so that what the Lord said of woman at her creation, should be verified of every man; to be helps each to other. Gen. 2.17. and the Lord for this end, hath knit us together in a bond of mutual necessity, that conscience thereof might prevent this mischievousnes.  
Secondly, the example of our heavenly Father, doing good to his very enemies, Mat. 5.45. that no man might make enmity a colour for mischief.  
The next is Envy, which may thus be described; discontentedness at another man's good, and prosperous estate; and hath these three principal branches.  
First, grief at the good things they enjoy, whether temporal or spiritual. Exempl. Cain, Gen. 4.5. etc.  
Remedies: first, for temporal things wherein others excel us, or are equal with us, to abate the over good conceit we carry of them. A man that esteems them as Solomon did, vanity, and nothing but vanity, never envies at another man's having of them.  
Secondly, to place our affections on things, that may equally be enjoyed, without imparing a●es plenty: for this shall be found one cause of envy, a conceit that another's having is cause of our want, or of having in less measure than we desire. Thus is it not in heavenly riches.  
Thirdly, to consider the original of this, as we judge it, unequal distribution, which is the will, and good pleasure of GOD, that hath full power to do with these things what himself pleaseth, Mat. 20.15.  
Fourthly, Gal. 5. ver. 26. To root out pride, and over weening conceit of our own worth; seldom see you an humble man envious, or an envious man humble.  
The second branch is, rejoicing at others evils, Pro. 17.5. a barbarous vice; complained of often by the Prophet David. See Psal. 69. etc.  
Remedies: first, consider how odious it is in God's sight, often provoking him to turn his wrath from the afflicted, to the triumpher, Pro. 24.17 18.  
Secondly, see the contrary practice of the Saints. 2 Sam. 1. Psal. 35.15. And surely a man thus barbarously affected evidenceth sufficiently his graceless heart.  
The third branch, is incommunication, invidia Canina: fitly to our proverb, of the dog in the manger.  
Remedies: first, consider the end of all gifts bestowed on thee; given they are or lent thee rather of God, for the good of others. 1 Cor. 12.7.  
Secondly, the practice of our heavenly Father, delighting in communicating himself and his blessedness unto us.  
To this might be added that other; desire to have all good things enclosed unto ourselves: See Num. 11.28.29.  
Other reasons against envy in general; of all vices most unprofitable: having in it none either profit, or pleasure. The justest of all vices, saith an ancient Divine; bringing with it his own vengeance. See Pro. 14.30. Seneca wisheth them none other plague, but that they had eyes to see the good state of all men.  
Obser. Next followeth Murder, an ordinary companion of envy; therefore coupled together also, Gal. ●. 21. and how often meet they in one person? See Gen. 4 5.8. Gen. 37.4.11.18. Mat. 2●. 18. etc.  
Use. And let it warn us how we foster this cockatrice egg in our bosoms.  
Murder is the unlawful taking away of a man's life.  
Unlawful: for their is a lawful shedding of blood, first ex justa causa, when the offence deserves death. Gen. 9.6. et alibi: secondly, ex ordinata potestate: such as the magistrate, soldier, executioner hath: thirdly, justo ordine, by due proceeding, conviction ever going before execution: fourthly, Recto animo: for even a Magistrate inflicting death deserved by just proceeding, yet may be a murderer, adjudging to death not ex amore justitiae; but libi●ine vindictae. These all concurring, make killing lawful; any one wanting lays crime of murder upon us.  
Taking away of life: life is either natural, or spiritual: here we have to speak of murder committed about life Natural.  
From man. This clause added against the Manichees error, that permitted not unto men the slaying of beasts for necessary use, not nor cutting of herbs at length; because they had life, against which. See Gen 9.3.  
Now murder as it is referred to life natural, may thus be distinguished, according to the several degrees, as also instruments or subjects of it.  
One is committed in the heart by 

Anger.  
Hatred.    
Anger is thus distinguished by the learned; one is ira per Zelum, Anger rising from discreet zeal; and is nothing else but an holy indignation at our own, 2 Cor. 7.11. or other men's sins, Exod. 32.19. This a gracious affection. Another per vindictam; flowing from, and tending to unjust revenge; of which three sorts, Acuta, sharp Anger, soon raised, soon calmed: Amara, bitter Anger, hardly, and not without some longer respite appeased: thirdly, Gravis, sore Anger, not allayed without requital, and retaliation of wrongs.  
Against it are these reasons: first, it is a note of folly, Ec. 7.11. secondly, hinders duties Isa● 1.20. from performance: thirdly, marreth the best duties, and makes them unacceptable, 1 Tim. 2.8. 1 Pet. 2.1.2. etc.  
From this Anger continued, ariseth another degree of murder in the heart, hatred of our brethren. See 1 joh. 3.15  
A second degree of murder is in the countenance and gesture, Mat. 5.22. Acts 7.34.  
A third in the tongues, by 

Derision, Mat. 5. 2 Reg. 6.  
Contumelious railing. 2 Sam. 16.  
Malediction, or cursing.    
A fourth committed by the hand; which hath also several degrees, according to the degrees of life Natural, which are; first, cheerfulness of the heart. Examples, see Ezech. 13.22. Gen. 27.46. Pro. 17. ●2.  
Secondly, soundness and perfection of the body; when every member is maintained without hurt. Guilty hereof, Alehouse soldiers; rigorous masters, and parents, maiming their servants and children, or dulling their senses by immoderate punishment.  
Thirdly, health of body: thus by drunkenness, etc. murder is committed; by too much afflicting; and macerating of the body by abstinence, etc. to the impeaching of health.  
Fourthly, that proceedeth to the severing of the soul from the body, whether by omitting of duties of mercy, or by laying violent hands to deprive of life.  
A sin odious and monstrous in Nature: the Lord testifieth his detestation hereof: first, by miraculous discoveries: secondly, horror of conscience, Gen. 4. thirdly, special vengeance; seldom die such a dry death; fourthly, punishing whole Kingdoms where it it is not punished. Numb. 35.33. and God grant the impunity of this sin amongst us, draw not down God's fierce wrath upon us. See Numb. 35.31.32.33.  
Debate: that is unlawful strife, and contention: and may be distinguished by the object into Ecclesiastical, and civil. The first, which is about matters of religion; either principal, or inferior; of both sorts whereof we have had, and still have lamentable experience in our own Church: opening the mouths of our adversaries to speak evil, and occasioning the weak to many distractions, and doubtfulness of judgement: whereof more hereafter.  
Civil about the things of this life, either without law, or where law is made the instrument of our contentions. 1 Cor. 6.  
Causes whereof are: first pride; Pro. 13.10. Phil. 2.3. whiles every man makes an Idol of himself, and thinks it his disgrace, to pass by an injury, or to be the first that yields in a contention.  
Secondly, over precious account of the things of this life.  
Remedies: first to root out pride, Phil. 2.3. secondly, to esteem of the things of this life no better than they deserve: thirdly, to keep us within compass of our own callings, and diligent employment thereof, 1 Thes. 4.10.11. fourthly, to contend where we aught to contend: first, for God, and his truth, Psal. 139.21. jud. 4. secondly, against our own corruptions, Rom. 7. 1 Cor. 9.27. thirdly, to excel in the graces of God's spirit. 1 Cor. 14.1. Mat. 11.12.  
Reasons against it: first, voice of nature; man being borne the most peaceable of all creatures, without weapon either of offence, or defence: secondly, our near conjunction in one brotherhood, Gen. 13. Acts 7. in one body, Ephes. 4. 1 Cor. 12. thirdly, necessities each of others, 1 Cor. 12 fourthly, benefit of the contrary. Psal. 133. per totum. fifthly illoriginall, jam. 3. sixtly, scandal to the truth, 1 Cor. 6. Seventhly, property of aliens, Rom. 2.  
Deceit: to say nothing of spiritual guile, hypocrisy in religion, because impertinent to this place; that here spoken of is either more largely taken, for that which we may term double, or hollow-heartedness, and dissimulation; whereof read jer. 9.4.5. And is opposed to open heartedness, and plain dealing: or else more strictly for that which is used in matters of contract; whether by the seller or buyer: by the seller either circa speciem; when one thing is sold for another, suppose lead for pewter; water for wine; or about the quantity; whether in weight, number, or measure, Levit. 19.35. Deut 25.14. or about the quality, when bad for good, the defects concealed; with that profane protestation, caveat emptor, beware the buyer.  
By the buyer, when abusing the simplicity of the seller, he vilifies the thing bought beneath the worth, whereof see Pro. 20.14.  
Against all these the scripture every where plentifully dealeth, by showing our near conjunction, 1 Thes. 4.5. certainty of God's wrath, Ibid. & Mic. 6.11. instability of wealth so gotten, job. 20.15. And that maxim in nature even corrupted; what thou wouldst not have done to thee, that do not thou to another.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Malignity; well rendered by our translation after the ancient description, taking all things in the worse part.  
Plutarch taxeth this vice in Heroditus, and withal excellently sets out the nature of it in these acts, proceeding from this vicious habit: first, when a man relating any evil action of another, useth harder terms than the quality of the fact requireth.  
Secondly, when a man intrudes himself into mention of things faulty: which he might with better manners, and more honesty conceal.  
Thirdly, when having just occasion to speak of a man's due commendation he enviously suppresseth it.  
Fourthly, when things are doubtful in themselves, or in their report, to embrace the worst.  
Fiftly, when facts in their nature good, are depraved by supposal of sinister, and bad intentions.  
It is the opposite of that which we call ●ander; inclining to interpret things doubtful the better way.  
Causes of it: first a vicious mind in the man's self that useth it, Mat. 12.34.  
Secondly, want of love to the party undergoing our censure., 1 Cor. 13.5.  
Thirdly, a fond conceit that another cannot have that grace which ourselves want.  
Whisperers, betwixt whispering, and backbiting these are two differences.  
They differ: first in modo: one being privy, the other open defamation.  
Secondly, in the extent of the end; a whisperers end is to disgrace to some one well conceited of us, to the end to work us out of their benevelous affection; a backbiter aims at our general disgrace amongst whomsoever.  
Whispering then may thus be described: privy defamation of our brother to the end to dissolve the bond of amity, and work variance betwixt men at one. See Psal. 101.5. Pro. 6.19. & 26.20.22. these are the firebrands of contention. Pro. 26.20.2. and the very bane of society: rife in all places: See examples, Haman, Est. 3.8. Do●g, etc.  
Remedies: first, an Angry countenance, Pro. 25.23. secondly, banish them from your company, Psal. 101.3.5. Levit. 19.16. thirdly, reveal their practice.  
Backbiters.] Backbiting is a public speaking evil of our absent brother, for the impairing of his credit. And is either in respect of good things, or in regard of evil.  
That which is in good things hath three degrees: first, depraving of a good action by supposing a sinister intention.  
Secondly, lessening the graces, and commendable parts of others; to diminish our own is humility; but to clip another's due praise is envy. See 2 Cor. 8.1.2.3.4. etc.  
Thirdly, denial of those good things we know to be in another, love willingly takes notice of the lest; and grace will hunt after occasions to praise God in his gifts bestowed on others.  
In respect of evils; that also hath three branches: first, publishing their secret slips, which in charity we aught to conceal, and that, either without all mention of their virtues; or else with commemoration of other their good parts, and pretence of sorrow for their faults; in this or the like manner, a man of good parts, fair conditioned, kind to his friend; it is pity on him he hath his fault, something covetous, etc.  
Secondly, by increasing, and making their evils worse than they are, beams of motes, mountains of molehills: humility aggravates its own sins, to magnify God's mercy, 1 Tim. 1.13.14.15. but charity lesseneth the sins of others, by all circumstances, Acts 3. 1●.  
Thirdly, by imposing false crimes, properly called slander.  
Reasons against it: first, the detriment it brings is great, robbing a man of the chief treasure, a good name, Pro. 22 1. Eccl. 7.3.  
Secondly, scarcely admits any sound restitution; crimes even unjust ever leaving a scar upon our good name.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Our translator, and generally all new interpreters, tender haters of God. The word hath a passive termination; and signifies properly hated of God. Now though I dislike not the judgement of the new, knowing that words passive are sometimes actively used, as 2 Pet. 1.3. And specially considering that the Apostle here intendeth a Catalogue of the Gentiles sins; yet it shall not be amiss to speak in a word or two of the proper signification of the word.  
Hated of God.] God's hatred is of two sorts, eternal before time including these two acts: first, a purpose not to show kindness: secondly, a designing to evil, Rom. 9 11. Temporal in time; and is nothing but the dislike, and detestation of men in respect of their sins. Evidenced by these signs: first, denial of saving grace and means thereof.  
Or secondly, not blessing means unto them: Isay 6. Thirdly, deprival even of common graces, permitting to the power of Satan, and serving of a man's own corrupt heart. Fourthly, inflicting of temporal plagues, as curses, and beginnings of eternal woe after to be inflicted.  
Taking it actively it implies that hatred that men carry to the Divine Majesty, where school men usually question, whether it be possible for a man to hate God, that is the chief good, and that hath in him all amiable excellencies. To which their answer is, that God apprehended in his essence, or immanent actions, or gracious properties is not hated of any. But apprehended as a judge, and avenger of disobedience so he is hated of profane ungodly men.  
Signs of it best assigned by the contrary tokens of love; for it is true he that is not with God, is against him; he that loves him not, hates him.  
First, not to love his presence, either in the heart by his spirit, or in the congregation by his word, or in his coming to judgement.  
Secondly, to abhor cogitation and thought of God, Psal. 10.  
Thirdly, to hate the friends of God, that is, those that love him.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that is, contumeliously, or insolently injurious. Unto this head may be referred all wrongs done to our goods, good name, persons. But briefly it shall suffice to speak of the several kinds, and manners of doing wrong, which though they may be applied to all kind of wrongs, yet show themselves especially in wrongs done in respect of temporal goods. And this is done principally three ways. First, by detaining of dues: Pro. 3.27. Compare jam. 5.4. where it is amplified by a circumstance of the persons to whom it is done, and made in that case a crying sin. See also Psal. 37.21.  
Secondly, by exaction of that is not due. Example see 1 Sam. 2.13.14 etc. as in fees at this day, as for bore forbearing of money, or wares: so selling time.  
Thirdly, by violent rapine, or taking away, what is another man's. See Mic. 2.2. God is an avenger of all such things, 1 Thes. 4.5.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Proud.] Pride may be thus briefly described: the inordinate love, and admiration of our own supposed, or real excellencies.  
And bewrays itself by these evidences: first, presumptuous adventuring things beyond our measure, and compass, Rom. 12.3.  
Secondly, a disdain and contempt of others in comparison o● ourselves, 1 Cor. 8.1.2.  
Thirdly, discontentment at other men's advancement above ourselves, Est. 5.13.  
Fourthly, grief at our own little respect, and esteem amongst men, Est. 3.5. & 5.9.  
Fiftly, gate, gesture, looks, apparel, etc. evidence it, See Isay 3.16.  
Sixtly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; love to be talking of our own good things; which Paul calls boasting, etc. Let another man praise thee saith Solomon, not thyself, Pro. 27.2.  
seven, Ambition; hunting after honour, and the like, 3 john 9  
Remedies of it: first, we have nothing but what we have received, 1 Cor. 4.7. and that not of merit but of free grace, Rom. 11.35. 1 Cor. 15.10.  
Secondly, labour to be acquainted with thine own imperfections, and specially with thy sins.  
Thirdly, God crosseth the attempts of the proud, 1 Pet. 5.5.6. and purposely sets himself to hinder affected exaltation. Honour saith one is like your shadow; the more you run after it, the faster it runs from you: like the Crocodile, insequentes fugit, fugientes pre●sequitur.  
Fourthly, it disgraceth all graces; as humility adorns them, etc.  
Boasters. Boasting the daughter of Pride. It is of two sorts: one for necessary defence; the other of vain ostentation. For necessary defence not unlawful; used by the Apostle, 2 Cor. 11. & 10. his own good name and edification of the Church, requiring a modest commemoration of his own good parts, and deserved respect with the Church of God. Yet withal observe in this boasting, Apostolic modesty and humility: first he comes not to it but as it were constrained: 2 Cor. 12.11. Secondly, in things of the greatest admiration, speaks of himself in the third person, 2 Cor. 12.2.3. Thirdly, chooseth his infirmities: that is, afflictions to boast of: verse 9 Fourthly, acknowledgeth his own weakness, and magnifieth the grace of God, verse 7.8.9.  
There is another kind of boasting, which is for vain ostentation, and this is that the Apostle here noteth: sundry sorts of it might be reckoned up; these two shall suffice as the principal, first, of our good things that we have, or have done, to the end that we may seem some great men amongst our brethren, when we think all lost that others know not. See Mat. 6. if we give alms, the trumpet must sound it out, etc., as if our best deeds were more than duty; but such saith Christ, have their reward.  
Another is of our evils, or sins: as jer. 11.15, Pro. 2.14. to which degree of wickedness I know not what can be added. Bernard, or he, whosoever was Author of that Treatise de Conscientia, under his name, hath excellently expressed the degrees of sinning: first, when a man that hath been accustomed to well doing, any thing grievously sinneth, the burden thereof seems to be intolerable unto him, that he seems even to go down to hell alive; in a little process of time of importable, it is made but heavy; of heavy, it becomes light; of lightsome, delightsome; of delightsome, desirable; of desirable, customary; of customary, excusable; of excusable, defensible; of defensible, matter of boasting; to this height can nothing be added. Nothing, saith Bernard, so much exasperateth the majesty of that dreadful judge as to sin and securely to sin, and to boast of vices as if they were virtues. And yet how frequent examples hereof are every where occurrent? The Adulterer numbers up the tale of his strumpets, or virgins, with whom he hath defiled himself; the drunkard his dozen, and how many he hath drunk under the table. Shameless wretches, glorying in their shame, Phil. 3.19. ●hould not the Lord be avenged of such pe ple? jer. 5. their end is damnation. P●il. 3.19.  
Inventors of evil things: whether we refer this to evils of pain, or evils of sin, we may find examples thereof in heathen: I would they were not also amongst Christians.  
Phalaris propounded a reward to him, that could devise a new kind of torment; and what exquisite torments the ten bloody persecuting Emperors devised for poor Christians, stories record, and we tremble at reading: yet this I dare say, they never went beyond Papists in bloody designs, and inventions; witness if there were no other, their Spanish inquisition, and tortures of their holy house. Let all such monsters as delight in blood, consider the Lord is as witty to revenge cruelty, as they can be to devise it. And that plague the Lord threateneth to disobedience, shall surely light in the heaviest measure upon such devisers of villainy, Deut. 28.59. their plagues shall be wonderful, and themselves as signs and wonders amongst men for their afflictions.  
Referring it to evils of sin; we have it exemplyfied in Sardanapalus, that fleshly Epicure, that having surfeited of the pleasures already in use, propounded a reward by a crier to him that could invent a new kind of pleasure. See also Nero, in Sueton. cap. 27. 
Sueton in Neron. cap. 27.  And how witty our own age hath been this way, who can without grief mention? Such strange, and as they are profanely termed, gentlemanlike oaths, by jesus, by Christ, as our forefathers never heard of: drink by the yard, by the dozen, healths, kneeling upon a die, lying, etc. stranger devices of sins, then of fashions in apparel. It were long to reckon up the new tricks of cozenage, and con●catching, poling and racking, that no vigilancy of Magistrates, nor wariness of laws is able to prevent. We marvel at the strangeness of God's judgements in diseases, and other kinds that bring our Physicians beside their books; but let us cease to wonder at new plagues, while ourselves are so witty in devising new sins, so utterly without understanding to do well. jer. 4.22.  
Disobedience to parents.] Under this title of parents are comprised all such, as under God are Authors to us of our being, or well-being in Nature, Grace, or civil society. In Nature, as natural parents that begat us. In Grace, as Ministers, by whom we are begotten a new through the Gospel. In Civil Society, as Magistrates, and fathers of the country. Here principally are intended Natural, and Political Parents. Of disobedience to Magistrates it will be fittest to handle when we come to Cap. 13. Now of that only shown to our natural parents. The Lord every where testifieth his detestation of it, appointing death in the old law, for him that obstinately lived in it, Deut. 21.18.19.20.21. and as he hath graciously promised long life to the obedient. Ephes. 6.3. so hath he threatened contumely, and shameful death to the obstinate. Pro. 30.17. as we read the execution of this judgement on Absolom, Adonuah, etc. and let them fear all graceless children from disobedience.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Without understanding.] This may not be so conceived as if they were deprived of reason, or had utterly lost the faculty of understanding; but is to be referred principally to their sottishness in spiritual things, 1 Cor. 2. albeit also very natural light in things concerning manners, was much eclipsed in the multitude: for the better sort of them, many testimonies are extant of their understanding in the course of Nature, and some more than rudera of their wisdom in civility, and matters Moral, & political. But as for things concerning God and his worship, as sottish almost as bruits, jer. 10.14. and their multitude blind in matters of manners, and common honesty.  
Now this being without understanding in the things that concern God, or men, as it was their sin: so also a fearful judgement upon them, for their disobedience, and neglect of cherishing the knowledge of God given them by light of Nature. And that which ordinarily followeth upon neglect of obedience, and lying in sins against conscience, 1 Tim. 1.19. such a canker is ungodliness, that it eats out knowledge, yea all even capacity of heavenly understanding. And how evident it is in our people. Compare what Isay hath. Cap. 28.9.10.13.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Covenant breakers.] Some commendable examples their are of there conscience to keep covenants, especially confirmed by oath: yea, though it were sometimes with hazard of life, as that known instance of Pyrrhus evidenceth.  
Yet as frequent are records of their treacherous and, perfidious dealing each with other: But which is our sin, and shame, nothing so thick as those of unfaithfulness amongst Christians; such Eels are many, that they find holes to wind out of the most cautelous contracts for their best advantage.  
It were long to run into this large field of complaints of unfaithfulness; a question, or two only shall be propounded, and so a passage to the next.  
Qu. Are all covenants to be performed? Ans. Not so; covenants of things unlawful are at no hand to be accomplished, the old saying of vows hath place herein. In malis promissis rescind fidem in turpi voto muta decretum. Repent the making, but forbear the performance; bind not two sins together.  
What if they be made with evil men? Ans. Yet to be performed: josuah kept touch with the Gibeonites; and Sauls cruelty shown on them▪ contrary to covenant, brought a famine upon the land of Israel, not expiable but by the death of his sons, 2 Sam. 21 1. etc.  
What if rashly made and without due consideration of circumstances? Ans. if the thing covenanted be lawful, rashness must be repent: but the promise performed.  
What if hindrance come by performance? Ans. accept it as thy cross, and chastisement from the Lord; but think not of change, Psal. 15.4.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Without natural affection. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; are those German affections of love, that by instinct of nature we bear to those in nature and blood conjoined to us: such as are those betwixt parents, and children, brother and brother, etc. how these were extinguished in the Gentiles, those monstrous bloody sacrifices of their sons and daughters unto their Idols, abundantly witness, Deut. 12.31.  
And how evident footsteps of such lack of natural affection towards children of our own loins, besides that rigour of many parents in immoderate corrections, carelessness of provision for families, etc. those often murders of poor infants by strumpets, testify: besides those cruel persecutions of children by parents, for truths sake, foretold by our Saviour, Mat. 10.21. And that which at this day is magnified as a work of perfection amongst papists, exposing of children and families to beggary, for I know not what pretended holy contemplations.  
But here by the way may be observed the folly of stoics, commending vacuity of affections, as a point of chief wisdom, which the Lord condemns as a fruit of a reprobate mind.  
And for lawfulness of affections; first, their impression in Nature by the finger of GOD: secondly, the command they have in the law. Mat. 22.37. thirdly, 
Exod. 32.  their commendation registered in the Scripture: 2 Pet. 2.8. fourthly, their use in our Saviour, Heb. 2. 1●. sufficiently witnesseth. Indeed here is wisdom, first, in applying them to their right objects: secondly, in keeping them to their just proportion, that they neither exceed, nor come short of their measure: but to banish them out of man, is to banish man out of man, and to make him a stock rather than a Stoic.  
The next vice followeth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Well rendered unappeasable, such as whose malice admits no terms of truce, much less of hearty reconcilement. Psal. 120.6.7. And this graceless disposition of the heart, how is it now accounted a matter of greatest wisdom, and manhood? And a principle it is amongst politicians, to keep the coals of malice raked up under the ashes of a friendly countenance, which yet opportunity, as bellows, rekindles to such a flame as often-burnes to the destruction of him they hate: yea, such monsters are there in this kind, that think their children unworthy to inherit their possessions, except they vow also to be heirs of their malice and to prosecute unto death the revengeful courses set on foot by their predecessors. Yea, our people have now learned to distinguish betwixt forgiving, and forgetting: forgive they may, but never forget, as if he should say, respite their malice till a fit opportunity of revenge. See Gen. 27.41.  
Now surely, if from any one vicious affection, we may conclude a nullity of grace, then chiefly from this: for as the experience of God's love in pardoning, inclines to an easy forgetfulness of wrongs; so doth the continued prosecution of a revengeful purpose, argue sufficiently our little, or no feeling of Gods pardoning mercy.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Merciless. Mercy hath in it two things: first, compassion, and a laying to heart the miseries of others: secondly, an inclination to secure, and relieve their miseries: the want whereof is that here called mercilessness.  
Examples whereof we need not fetch from the heathen, our own times abound with them: to hear the outcries at poor widows, and orphans turned out of their house, and home▪ to the mercy of the merciless world, by remorseless landlords, dispeopling whole townships, and leaving no room for the poor to inhabit, whose bowels that hath any spark either of grace, or good nature, yearn not? to see the poor perish for hunger whiles not only hired servants, but even dogs have bread enough: what eye can behold without showers of tears? And to consider how in the days of dearth the merciless rich men of this world, triumph, putting off all bowels of mercy with this, that it is a plague to the poor; whose heart rues not? Let all such remember betimes whose mouth hath spoken it, that there shall be judgement merciless to such as will show no mercy, jam. 2.13.   
Verse 31. Which men though they knew the law of God, how that they which commit such things, are worthy of death, yet not only do the same, but also favour them that do them. 
ANd thus much of the particular vices reigning among the Gentiles, wherein I thought good to insist a little, because they are rife even amongst ourselves; but willingly have I run them over with more brevity than was intended lest the volume should grow too great.  
There followeth now in the last verse an amplification of the Gentiles sin, set out by an Antithesis of things divers; they knew, and yet did; secondly, a comparison of unequals; not only did, but applauded, and took delight in others that did them.  
Their knowledge is declared by the object; the law of God; secondly, by the measure; that the doers of such things were worthy of death.  
Obser. First here observe, that knowledge ever adds an aggravating circumstance to transgression. joh. 9.41. If you were blind you should have no sin; Augustine truly interprets, none in comparison, not simply none, Confer. jam. 4.17. Luke 12.47. joh. 15.22. Gal. 4.8.9. etc. for from what fountain can known sins be imagined to proceed, but either wilful neglect, or profane contempt of the lawgivers authority?  
Now it is strange to think of the profane inferences our people make from this ground: that seeing knowledge makes sin so heinous; therefore welcome ignorance. Foolish men that cannot distinguish betwixt nescire, and nolle scire; betwixt simple ignorance, and wilful refusal of knowledge, the one something lesseninng sin and damnation; a poor comfort: the other doubling, yea trebling every iniquity. Implycing first breach of duty: secondly, ignorance of Gods will: thirdly, wiifull contempt of means to know.  
Now I would these men would consider, what a poor comfort it is for a man in hell to be tormented less than others; when the lest degree of those pains is intolerable. How miserably shall a Sodomite comfort himself in that day of judgement, with thinking that a Capernites case is worse than his; when he is thrown down amongst the reprobate rabble, into that lake that burns with fire and brimstone for ever.  
Such is the comfort of every one that sins but of simple ignorance; Luke 12.46.47. he is beaten, though with lesser stripes; damned everlastingly, though not so much tormented.  
From them I pass with this advise, that they strive to avoid all wretched extremes, and if it may be, labour for the mean amongst them. Not to know is damnable simplicity: to refuse to know heinous impiety: to know and not to do, intolerable obstinacy. Well is it with them, that labour to know, 
joh. 13.17.  and knowing endeavour to practise what they know.  
Let us all to whom GOD hath vouchsafed knowledge of his will, Use. add to our knowledge conscionable practice. 2 Pet. 1.5. joh. 13.17. If we know Gods will blessed are we if we do it: if we know and do it not, woe worth the time that ever we knew, not because we know, but because knowing, we neglected to do what we knew; and sinned against our knowledge and conscience.  
But see we first the object of this knowledge, what is it that the Gentiles are said to know? The law of God. It may be here questioned how this accords with Psal. 137. verse 9 Where it is made the jews prerogative to have the statutes of God; and of the heathen said, that they had not knowledge of God's law. Ans. The law of God according to a double manner of revealing, is twofould, written, unwritten; the law of God written the Gentiles had not; but yet they knew some generals of those things contained in the two tables; God writing it in their hearts, Rom. 2. and revealing to them so much thereof as might deprive them of excuse, Rom. 1.19.  
This imperfect rule of life vouchsafed unto the Gentiles is commonly called the law of nature. Not for that it is borne with us, or is propagated from Adam; who not only weakened, but even utterly lost the image of GOD, one chief part whereof consisted in knowledge C●l. 2. but because this knowledge is vouchsafed unto all by a general influence of God's grace, which is indeed as common as nature: and therefore called the law of nature.  
Here therefore it shall not be amiss, once for all to show what the law of nature is, and how it differs from the law written.  
The law of nature, is that rule of piety, and honesty, that the Lord hath written in the hearts of all men: whereby they know confusedly, and in general, what is good; what is evil; what to be done; what to be forborn.  
It differs from the law written, not in substance; they being all one; but first, in the measure: secondly, in the manner, and means of revelation: for what the written law reveals distinctly, and particularly; that the law of nature teacheth confusedly only, & in general. First, that God is to be worshipped the law of nature reveals; but how to be worshipped distinctly it reveals not: secondly, the manner of revealing is not all one: for the one had certain, and immediate revelation from God; and afterwards was delivered by the same GOD in writing; the other was known only by a general light set in the soul in creation. joh. 1.9.  
But hence it will easily follow; Obser. that the Gentiles even before Christ had knowledge of the law of God. See Rom. 2.14.15. where Paul proves it, first▪ a fa●io; they did the things of the law: secondly, a Conscientiae testimonio. Confer also, Acts 14.17. & 17.27.  
And this sufficeth to clear God from show of cruelty in their condemnation: Use. though the body of them perished everlastingly; for besides that the Lord made them all righteous at the first, Eccl. 7.31. he also gave them more knowledge of his will, than they had either will or conscience to obey.  
Hence also the collection is sound, that the law of nature is the law of God, and that the transgressions of that law, are the transgressions of the law of God.  
Wherein how far they of Rome have engaged themselves, those many dispensations by them granted for murder, even of the Lords anointed, for marriages within the degrees prohibited, etc. are abundant witnesses. Things that heathen by light of nature detested are allowed by them as commendable, yea in some cases meritorious, and worthy of canonisation.  
See we now the measure of their knowledge. They knew the law of GOD: yea the penalty due to transgression thereof; that they which commit such things are worthy of death.  
Now for the meaning it may be questioned; whether the Gentiles knew that their sins deserved everlastingly death? Ans. As touching corporal death the laws of Draco are recorded; which appointed death for every transgression less, and greater: and being demanded the reason, why when all sins were not equal, death was appointed equally for all; his answer was, that he well knew that sins were not all equal, yet knew that the least deserved death. But for eternal death it seems more doubtful, yet this is evident, that they knew another life, and death after this; as appears both by their Elysian fields, and their hell, which they writ of; as also by the terrors of conscience that they were filled withal even where human laws took no hold of them. And howsoever perhaps they thought with Papists, that every sin deserved not hell; yet for the gross acts of notorious sins, it was their persuasion, that hell torments were due unto them. See Tully in Somuio Scipion.  
Use. So that here we cannot but take notice of that more than heathenish ignorance still in our people; whom though we can convince even of grossest breaches of God's law, yet can we not persuade that by committing thereof they are worthy of damnation. GOD they think is not so extreme, nor will deal so hardly: whom here I would exhort first, to take notice of what the very heathen were persuaded of: secondly, to consider the infiniteness of that majesty, whose law they violate: thirdly, the ransom paid for their sins, Christ's blood: fourthly, their own fears wherewith their consciences are possessed, upon the lest manifestation of God's wrath, etc.  
Now here the Rhemists entreat us to observe, in what sense their Catholic Church teacheth some sins to be mortal; some venial: some mortal, because all that do them are worthy of damnation; others venial, that is to say, pardonable of their own nature, and not worthy of damnation.  
This exposition we acknowledge to be theirs; and were it not for the exposition could easily allow the terms of distinction: we say also that there are some sins mortal, some venial; but this we interpret as the Scripture teacheth, 1 joh. 5.16.17.18. of the event, not of the natural desert. All sins are venial in the event, except that against the holy Ghost, Mat. 12. all sins of the elect are venial in the event, because none are imputed unto them unto condemnation.  
Not persecution, not blasphemy, not abjuring of Christ excepted; but yet the lest deserves death, yea and to a man out of Christ brings death everlasting: not idle words ●●cepted, Mat. 12.36. Compare Gal. 3.10. And here let me entreat the reader to observe, how well heathenism, and Popery accord, as in many other, so in this point also. For even this was the opinion of the heathen, that heinous and gross sins deserved death; but petite sins, as of idle words, evil thoughts, etc. were pardonable of their own nature, and not worthy of damnation.  
Followeth now the Text, the second amplification of the Gentiles sin, by comparison; they did not only themselves commit them, which perhaps might be imputed to infirmity: but approved, yea applauded, and took delight in others that did them, which was desperate impiety.  
Now my purpose is not to handle all those kinds of consenting to other men's sins, by applause, counsel, encouragement, instigation, abetting, etc. Which M. Beza well observes to come under this term, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: but only to propound what the Spirit of GOD here seems principally to point at.  
Obser. That simple committing of wickedness is not so damnable, as is the applauding, and delight taking in the lewd behaviour of others. Solomon, Pro. 2.14. expressing the nature of a man desperately wicked, thus sets it forth: they delight in doing evil, and which is more, delight in the frowardness of the wicked. Hos. 4.8. the Prophet speaking of the lewd Priests in Israel; they eat up the sins of God's people, and lift up their minds at their iniquity. What it grieveth a good minister to see, that these long after, and rejoice in: to see and hear the ungracious behaviour of the ungodly in respect of that sweet they sucked from the sins of the people. And indeed it argues a heart set upon wickedness, and taken up with the pleasures thereof, for a man to rejoice in the dishonour of the name of GOD; as it is the nature of the child of God, to grieve at the sins of himself, and others, and no greater corrosive to such than that the law of GOD is broken. 2 Pet. 2.8. Psal. 119.136. so there cannot be a surer evidence of a heart desperately wicked, then to delight in the ungodly behaviour of another.  
And let all such as are this way guilty lay it to heart, we have a kind of people amongst us, a crew of swaggerers, as they delight to be termed; given to all excess of riot themselves: and not content therewith, provokers of others to fellowship in excess; how glads it their hearts when they can draw another to drunkenness? and what greater pleasure to such, then to see the beastly behaviour of those, whom they have with their own cost drawn into drunkenness? woe and a heavy woe to such saith Habukkuk. Hab. 2.15.16. It were strange that amongst the rulers of God's people, set up for the terror of the ungodly, their should any be found, thus joying at other men's ungodliness: and yet who sees not, but the Prophet's complaint befits the time; they lift up their minds at the people's iniquity: and he the welcomest guest that brings sacks to their mill; tidings of the people's sins to their courts: by which their portion is made fat; men living indeed by the sins of the people. I might instance in sundry other particulars, but that I fear I have been too long in this chapter.  
This only I will annex for conclusion. That the sins here imputed to the Gentiles, are ours also by natural inclination. And as the Apostle when he hath reckoned sundry gross, and abominable sins, applies them thus to the Corinthians, such were some of some of you, though now you be washed, sanctified, justified in the name of the Lord JESUS, and by the spirit of our GOD, 1 Cor. 6.11. so may I say of us all in nature; such were all of us by nature, howsoever now washed from them in the blood of Christ. Tit. 2.3. And let it ever teach us to magnify the grace of our GOD, that hath pulled us out of that damnable estate, wherein we were borne, and once lived; and make us ascribe our whole righteousness to the mercy of GOD, in CHRIST JESUS our sweet Saviour; by whom we have been delivered from the power of darkness, and of children of wrath by nature, made children of grace by free Adoption; and calling in him. To the same GOD that hath so freely beloved us, to Christ jesus our blessed Saviour, that hath paid the price of our sins; to his holy Spirit that hath purged us from so vile corruption, be praise, and glory in all churches of the Saints for ever, and ever, Amen.    

THE II. CHAPTER.  
Verse 1. Therefore thou art inexcusable, O man, whosoever thou art that condemnest: for in that that thou condemnest another, thou condemnest thyself: for thou that condemnest, dost the same things. 
TO make way to the opening of this chapter, it shall not be amiss briefly to repeat the Apostles whole project. That which he drives at is this, that all both jews and Gentiles are transgressors of the law; and therefore cannot be justified by the works of the law. And as touching the Gentiles transgression, he first proves it, ranging them into these two ranks.  
First, of those that were openly and outrageously breakers of the law of Nature; secondly, of such as partook not with them in these open enormous sins; but rather condemned them, though themselves in the mean time lived in the secret practice of them, at lest had the seeds of them all unmortified in them; against the first sort he hath dealt in the first chapter, and here gins to convince those hypocritical censurers of these sins in others.  
The passage to these hypocrites is by an inference out of a general laid down, verse 31. cap. 1. on this manner: seeing all those that know the law of GOD, and commit things worthy of death, are subject to condemnation; therefore thou also that judgest others art inexcusable: neither hast any thing which thou canst pled in Apology for thyself, why the sentence of condemnation due to others, should not likewise pass on thee: the reason is annexed, verse 2. for even thou that judgest others and condemnest them for transgression of God's law, dost thyself the s●me things for which thou condemnest others: And howsoever by these shows thou blearest the eyes of men, that cannot see nor judge farther than the outward appearance, yet canst thou not think to escape the judgement of God, to whose eyes all things are naked, and uncovered, and that judgeth not according to outward shows, but according to the inward sincerity of the heart, and the truth of the inward parts.  
The conclusion then of this place is this: that the very masters of manners and chief controllers of other men's sins, amongst the Gentiles are inexcusable before God, and liable to condemnation, ver. 1. Reason proving it, ver. 2. in this form, he that condemns himself is without Apology before GOD, but thou hypocrite condemnest thyself: Ergo, etc. If it be demanded how? the Apostle shows, even by this, that th●u judgest and condemnest another, for that whereof thyself art guile ie: so that out of the same ground from which thou concludest another culpable of judgement, thyself art withal shut up under condemnation: Example. When a privy Adulterer shall thus reason against another detected of whoredom: every Adulterer is guilty of wrath, thou art an Adulterer, Ergo, etc. is not the same inference strong against the secret, as well as against the open Adulterer.  
Obser. But let us now see what may here be observed: first, out of the course and body of the Text, we may observe, that in the very kingdom of Satan, all are not of equal viciousness in outward practice: as amongst the Gentiles, some not only open committers of the greatest enormities themselves, but also applauders of them in others; other more modest in their sins, burning perhaps with lust, but yet forbearing the open exercise and execution thereof, and condemning the outrages of men more shameless. In Israel some declaring their sins as Sodom 
a Isay 3.9. ; other digging deep to hide their sins, not from men only but from God himself 
b Isay 29.15. , some sacrificing upon the tops of the mountains 
c Hos. 4.13. ; other had their secret chambers of Imagery, to practise their abominations 
d Ezech. 8.12. : at this day not all alike shameless in sinning; some civilly honest and in respect of men unrebukable, and yet not purged from their filthiness: Reasons whereof may may be these: first, that in some men natural knowledge and conscience is more clear than in others: secondly, God keeps some from occasions: thirdly, God by general grace restrains corruption in some, more than in others, Gen. 20.6.  
And it shows how fond many please themselves in comparative righteousness; and the pharisees, Use. Non sum sicut caeteri. I am not as other men, an adulterer, a drunkard, or extortioner. Foolish men, as if wickedness lay all in extremities, or as if civility were righteousness in the sight of God. But let all such know, civility sufficeth not to the kingdom of heaven 
e Mat. 5.20. , and a man may live unrebukable in respect of men 
f Phil. 3.6. , and yet be for all that a child of perdition.  
Another thing here observable is this: Obser. 2 the usual mean by which an hypocrite climbs to reputation of righteousness amongst men; not so much by reforming his own life, as by severe censuring and condemning others: this was the practice of those grand hypocrites the pharisees, the lest mote in their brother's life could not escape their censure; their own beams, that is to say, gross sins dissembled. 
g Mat. 7.3.  Very companying with sinners censured in our Saviour, as a point of highest profaneness ʰ, their own notorious oppression, cruelty, repealing of God's laws by themselves, winked at. The Donatists' in Augustine's days took upon them to censure the lest blemishes in other Churches, their own in the mean time not only practising, but even defending gross corruptions.  
Use. And at this day, how usual with men of corrupt minds, destitute of the truth to rise by this ladder? such narrow prying into the lives of others, gladsome entertaining of reports of other men's s●ips, heavy dooms passed upon other men's infirmities; must not a man needs say of such, sure Saints themselves, that thus rigorously censure the corruptions of others? Saints sure, or else devilish hypocrites. I pass from this point with that advise of the Apostle: Let every man prove his own work, 
Gal. 6.4.  so shall he have rejoicing in himself not in another.  
Obser. 3 Thirdly, let us here consider, how dangerous a thing it is, to condemn that sin in another, which we practise ourselves: as to sentence another man to hell for Adultery, Covetousness, etc. and yet have our own hearts burning with lust, exercised with covetousness 
2 P●t. 2.14. , surely, such are their own judges, and as it were the Lords mouth, damning their own souls to the pit of hell. Neither is this to be understood of private men only, but even of men in public place, as Magistrates and Ministers; when a Magistrate shall censure a poor pilferer to death, that hath stolen perhaps to satisfy his own soul 
k Pro 6.30. , himself in the mean time living in extortion, and bribery, what doth he but adjudge himself to death everlasting? when a Minister shall out of the pulpit denounce God's judgement against whoredom, drunkenness, etc. and himself be as the Priests of Israel, a man given to Wine, and strange flesh, redounds not that sentence upon his own soul?  
Wherhfore let us be admonished that by calling, Use. or usurpation, have to deal with the sins of others, first, to pluck the beam out of our own eye 
l Mat. 7.5. : the heathen could thus advise, that a man that would be an accuser and censurer of other men's dishonesty, should first sift and purge his own heart, from what he meant to blame in another.  
And as the reason here given is forcible, so are there other in Scripture very effectual: as first, that a guilty conscience hinders the right and courageous exercise of admonition and correction: and it was not for nothing, that jethro requiring courage in Magistrates, requires also that they be such as fear GOD, and careful to departed from evil 
m Exod. 18.21. , and the Lord before he sends Isay to denounce judgements against the Israelites, first purgeth him from his own sins 
n Isay 6.7. ; because indeed, he can never as he aught, reprove or correct that in another, whereof himself is guilty 
o joh. 8.7.9. . How often doth a lewd Minister meet with a Text, that he trembleth to handle? or if for shame he be forced to say something of the sin whereof himself is guilty, how cold in discovering? how trembling in reproof? how many times shifts he from it, by shameful means? as fearing to be judge and condemner of himself? other reasons there are many. See Mat. 7.1.2.3.4.  
Now before we pass from this verse, sundry questions offer themselves to be decided. First, whether it be lawful for any man to exercise Magistracy, since no man can say my heart is clean, I am clean from my sin: and some possessed with a spirit of Anabaptisme, have urged this and the like scriptures, against the use of magistracy, requiring Angelical purity in him, that takes upon him to correct or chastise the sins of others. Ans. First, by as good reason might they prove, that the use of ministery is lawful, in as much as it is their part to reprove, and censure the sins of others: and yet who of them is perfectly purged from the seeds of all sins? know we therefore▪ that the scripture, when it requires freedom from sin in those that undertake the censuring or correcting of other men's sins, requires not perfect freedom from all inherence of sin, so as that it shall be sin, to a man, himself subject to in●rmiti● to correct or reprove the sins of others; but only a freedom from the reign, and dominion of sin; and taxeth only impenitency, rashness, and rigour in the controlling of others, and so is that place, joh. ●. 7. to be understood, being a reproof of the people's hypocrisy and rigour, no simple condemning of the fact in urging the punishment of the Adulteress.  
Secondly, it may be demanded, whether a man subject to the reign of sin (whereof another is guilty) sin in condemning that sin in another whereof himself is guilty. Ans. The fact of condemning such sins in others, is not simply a sin in itself, yea not to condemn it is sin 
I●●y 5. 2●. ; yet a sin it is in such a man by accident, as all actions of impenitent sinners are sins in them; not materially, or in respect of the matter, as those that are simply forbidden in the law of God, but formally, that is to say, in respect of their faulty manner of performing those things, which for their substance are duties.  
Thirdly, if any demand, what is to be done in such case? must a man forbear to censure and reprove these sins in others? Ans. Not so 
q Isay 5.20. : but this let him do, begin judgement at his own heart, that is, judge, condemn, bewail, reform, his own sins, so may we with comfort reprove the sins of others, Mat. 7.5.  
Fourthly, it may here be questioned, whether all these controllers of other men's sins, were themselves guilty of those sins, which they condemned in others. Ans. Some answer thus, if not of the same, yet of the equivalent, of sins as heinous. Others thus, if not of the facts, yet of the affections and inward motions to the same: this last the best answer: to which let this be added, that the scripture measures all out of Christ, by their natural inclinations, and judgeth them guilty of all sins, unmortified by God's spirit, or unpurged by Christ's blood.   
Verse 2. But we know that the judgement of God is according to truth, against them which commit such things. 
NOw the rest of the chapter is spent in preventions, and removal of such objections, as these hypocrites might make in behalf of themselves: as verse 2. whereas they might say, that the world could not detect them of any of these crimes, and they had the witness of men to acquit them: the Apostle answers, that howsoever by their outward shows they might blind the eyes of men, and escape their censure; yet God's judgement they could by no means escape; no vizard could cover their deformities from God's eyes, neither could he be mocked with shows, who searcheth the hearts and trieth the reins, and judgeth not after outward appearances but according to truth, and inward uprightness of heart before him.  
For the meaning of the words; by God's judgement understand, first, his censure, and sentence of men's guiltiness, or innocency; secondly, his adjudging to punishment; truth also I take here to be opposed to counterfeit shows, and is nothing else but uprightness, and sincerity of the heart, which David calls truth in the inward parts, Psal. 51.6.  
Obser. Now the note hence is this, that howsoever coulouring may prevail with men, yet nothing but truth can steed us in God's judgement 
r ●y 29.15.16.  for he seethe not as man seethe, neither judgeth he, as man judgeth.  
Use. And it should teach us, to cast away the cloaks of shame 
2 Cor. 4.2. , and ever in Christ to walk in sincerity, and as in the sight of God 
t 2 Cor. 2.17. , but o the glozing of these dissembling times; what a world of hypocrites are we fallen into? such studying to seem so, no care to be what we desire to seem.  
Take but these notes of hypocrisy, and apply them, and then judge whether the complaint be just.  
First, an hypocrite is careless to reform his own life, curious to sift the lives of others 
Mat. 7.3. : an Israelite indeed, a true Nathaniel, so busied in sifting his own deceitful heart, that he finds small leisure to look out to others.  
Secondly, an hypocrite hath eyes like the windows of the temple 
w 1 Re●. 6.4.  broad outward, narrow inward; other men's moats are beams in his eyes, his own beams moats 
x Mat. 7.4. , contrary with him in whose heart there is no guile; other men's sins are apprehended as little, being further of, his own being nearer, greatest in his own eyes. Paul styles himself the chief of sinners 
y 1 Tim. 1.15. , imputes the crucifying of Christ to the ignorance of the jews 
z 1 Cor. 2.8. ; so littleing a sin more grievous.  
Thirdly, an hypocrite is rigorous in censuring, and punishing others slips; still over-milde in judging himself 
a john 8.5.7. : a true Christian most sharp toward his own, tender toward another's infirmity, Gal. 6.1.  
Fourthly an hypocrite is scrupulous in the lest, remorseless of the greatest sins; strains at a gnat, 
Mat. 23.24.  and swallows a Camel.  
Fiftly, precise in the lesser, regardless of the weightier points of duty.  
Sixtly, strict in urging and observing man's traditions, desperately dissolute about God's commandments; holds it the highest breach of duty, to omit an human ceremony; tolerates, yea approves, yea countenanceth, yea legittimateth, wilful rebellion against the law of God 
b Mat. 15.1.2.3.4.5.6.7.  I pass from this point with that saying of an ancient Father. Hypocrite, is it good to seem good? then sure much better to be good: Is it evil to seem evil? far worse to be evil; therefore hypocrite, either be as thou showest, or else show as thou art. And this remember, that how ever shows may shadow thee from men's censure, it is truth only, that shall steed thee at God's judgement seat.   

Verse 3. And thinkest thou this, O thou man, that condemnest them which do such things, and dost the same, that thou shalt escape the judgement of God?  
Verse 4. Or despisest thou the riches of his bountifulness, and patience, and long sufferance, not knowing that the bountifulness of God leadeth thee to repentance?  
Verse 5. But thou after thine hardness, and heart that cannot repent, heapest up as a treasure unto thyself wrath against the day of wrath, and of the declaration of the just judgement of God.  
THere followeth now a denunciation of certain and most severe judgement upon those hypocrites, and is disposed very fitly into a Rhetorical Dialogism, and communication. Wherein first he preoccupates the foolish thoughts of these hypocrites after resolves o● the certain issue, on this manner.  
Tell me hypocrite, thinkest thou that when God's judgement is against all that do such things, th●u shalt amongst all be exempted? or that thou shalt escape the judgement of God? what a madness is this? when as other men's facts escape not thy censure, which art but a man, thou shouldest think thine own evil deeds should escape the judgement of GOD; or how else? thinkest thou that because the Lord hath hitherto forborn thee, and heaped his blessings upon thee, therefore he approves thy courses? and sends these as testimonies of thy righteousness? here see how ignorantly thou abusest, and mistakest the end and use of God's bountifulness; which tends indeed, to bring thee to repentance, no way either justifieth thy courses, or secures thee from future judgement.  
The resolution follows: well how ever it be, whether one or other, this I am sure of, thou by thy hardness and unrepentant heart▪ heapest up unto thyself a treasure of wrath, against the day of wrath, etc. this the disposition of the Text; in the words may be observed: first, an expressing of a secure hypocrites thoughts, with a confutation of them annexed: secondly, a denunciation of certain and most heavy judgement to be inflicted, the cause whereof is, first declared, hardness of heart, and impenitency: secondly, the t●●e pointed at, in the day of wrath, etc.  
Thinkest thou this that thou shalt escape? Verse 3  
Where first note, Obr the fond persuasion of a foolish hypocrite, thinking that though all other men's sins be punished, yet he alone may escape God's wrath: the Prophet Isay thus bringeth in these men triumphing; we have made a Covenant with death, and with hell we are at agreement, though a scourge run over, and pass through, it shall not come to us; for we have made falsehood our refuge, and under vanity are we hid 
c Isay 28 15. : so little think they of God's impartial justice, all-seeing providence, and unresistible power.  
And is not this the conceit of our own people? Application. still promising themselves impunity, even in those sins for which Gods wrath even in this world lights on some of the children of disobedience? how many drunkards see we clothed with rags? adulterer's filled with rottenness, and brought to a morsel of bread? Robbers trussed at the gallows? Usurers plagued in their posterity, etc. and yet for all that, men living in the same sins, think they may escape the same judgements of God. The heathen could say and truly, Rex jupiter omnibus idem; and here the Apostle, with God their is no respect of persons.  
A second fond thought of an hypocrite here mentioned, is this; that as he escapes man's judgement, so he may Gods; and thinks all well so man justify him, etc. But how vainly, the Apostle here shows by their own fact; reasoning from the less to the greater, thou a man as another, judgest the facts of others, and nothing can pass thy censure how then canst thou think that thou canst escape the strict censure, and judgement of the Lord Almighty: Saint john's speech is not much unlike, 1 joh. 3.20. Compare it.  
Verse 4 Or despisest thou, etc.  
They are said to despise God's bounty and patience, because they abused it to another end, than it tended unto: for whereas it was vouchsafed unto them to bring them to amendment of life, they abused it, as an occasion to encourage them in their sins.  
Obser. So usual is it with ungodly men, to abuse God's goodness and patience to impenitency: because sentence is not executed speedily against an evil work, therefore the heart of the children of men, is set in them to do evil 
d Eccles. 8.11. Psal. 50.21. : for hence they gather, as Atheists, that God regardeth not the things done on earth, and count hell and judgement but a fable 
e 2 Pet. 3.4. , or else that their courses, though ungracious, are well pleasing to him 
Psal. 50.21. , that thus multiplieth his blessings upon them in their profaneness.  
Application. Now brethren, consider whether this practice of profane men, be not evident among us? marvelous hath God been in his mercies towards us in this kingdom; giving peace within our walls, & plenteousness within our palaces, our tens have chased our enemies hundreds, our hundreds their thousands; hitherto he hath made us the head, and our enemies the tail: defeating their policies, turning their mischiefs, devised for us, upon their own heads: multiplied our kingdoms, increased our friends; in a word, what could he have done more for us, that he hath not done? And what hath all this bounty of our gracious GOD wrought amongst us, but even a blessing of ourselves in our wickedness, and an adding of drunkenness to thirst; yea, with the wise this goeth for current, God hath blessed our government with peace, etc. therefore amongst us nothing needs reformation,  
And for particulars, how often is the reason heard from them, thus and thus long have I lived in this course (as Preachers say) of sinning, but I see not but God hath blessed me as well as the precisest of them all, etc. Now understand (ye unwise among the people) must all needs be well, because God forbears to punish? or shall we therefore continued our sins, because God continues his mercy towards us? God forbidden. Other reasons there are of God's bounty and patience; it may be for the greater good duties he hath winked at the less infirmities 
g Exod. 1. 2● 21 : It may be the dressers of the barren fig tree, have obtained respite of our cutting down 
h Luke 13.6. : It may be sins, though heinous enough amongst us, have not yet come to their full ripeness 
i Gen. 15.16. : perhaps a remnant there was yet to be gathered from amongst us, etc. howsoever, this once I am sure of, God's patiented forbearance, and rich bounty, are no arguments of man's innocency, nor tend always to countenance received courses, but to give occasion to altar accustomed evils; and to show God's loathness to destroy, if man were not too loathe to forego his sins.  
But what odious contempt of God's grace is this, for a man to take occasion by God's bountifulness to continued, and increase his sin? In things of this life we hold it detestable, if a servant should thus reason from his masters bounty; he dealeth thus and thus liberally with me, he hath advanced me from nothing to this estate, wherein now I am, etc. therefore I care not how I provoke him, etc. how unworthy should we deem him, to have kindness continued unto him? joseph reasons contrarily 
k Gen. 39.9.10 , and yet how frequent are such reasoners from God's mercy to our unfaithfulness? well this once I dare say, there cannot be a surer evidence of a graceless heart, than thus to abuse God's loving kindness; and God's children I know reason otherwise 
l Psal. 13●. 4. Hos. 3.5. , there is mercy with thee (saith Daui●) therefore shalt thou be feared; they fear the Lord and his goodness; fear to offend him in regard of his goodness: but let us now see the attributes given to God, with their Epithet, as also the end of them.  
Obser. The attributes are three: first, bountifulness; it is that holy inclination in the nature of God, to expose himself to the use of his creatures, and to communicate his blessings unto them 
m Acts 14.17.  secondly, patience and forbearance, whereby he tolerates the ungracious behaviour of men as it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, given unto God, not without some burden 
n Isay 1.24.  long suffering, whereby he defers the fierceness of his wrath, that it break not out to our destruction: see examples in the old world 
o Gen. 6 3. , in the Amorites 
p Gen. 15.16. , In jerusalem, Mat. 23.37. in our own kingdom.  
The Epithet is riches of patience, etc. that is plentifulness, and abundance of bounty 
q Rom. 10.12. Ephes. 2.7. Exod. 34.6. , etc. plenteous in goodness and truth.  
Now brethren which is there of us, that cannot from experience acknowledge this riches of God's bounty, long suffering and patience? Application. and feelingly subscribe to that description the Lord makes of himself 
r Exod. 34.6. : The Lord, the Lord, strong, and merciful, and gracious, slow to anger, abundant in goodness and truth: whether we respect his dealing with our Nation in common, or his gracious beneficence and patience, vouchsafed to our particular selves: what Nation is there under heaven to whom the Lord hath come so near, as he hath done to us in all things that we call unto him for? what a long jubilee hath our land had? when as our neighbour Nations have been wearied with bloody wars, and scarce received any other dew than the blood of the inhabitants. What plenty of all things? what liberty of the Gospel? notwithstanding, our many provocations of the eyes of his glory by our crying sins? Come to our personal kindnesses that we have all tasted, and that long suffering and forbearance the Lord hath showed us; what a course of sinning ran we along in before our calling? walking according to the course of the world, and after the Prince that ruleth in the Air, even the spirit that now worketh in the children of disobedience 
s Ephes. 2.2. . And who of us can say, that the Lord hath been hasty? or extreme to mark, or punish our doings amiss? Now it were well with us if the Lords rich bounty and forbearance had had that use in us, for which he hath vouchsafed it unto us: see we what it is.  
The end of it is (though profane men through wilful ignorance mistake it) to lead us to repentance, and amendment of life 
t 2 Pet 3.9. : not as Epicures think, as if the Lord regarded not the evils done upon earth 
u Psal. 33.11. , or liked their wickedness 
w Psal. 50.21.  or had forgotten the truth of his promise, as those mockers dream 
x 2. Pet. 3.4. : but hereby to give space of repentance 
y Apoc. 2.21. : and to allure to amendment of life 
a 2. Pet. 3.9. : as a kind father deals with an ungracious child, often admonishing, sometimes seasonably correcting, sometimes using fatherly connivence, never neglecting supply of necessaries; yea, bountifully providing, and bestowing all favours, in hope at length by kindness to overcome, and make the heart melt for disobedience; with such cords of love, doth our heavenly father draw us: Hos. 11.4.  
Use 1 And happy we if we thus use God's bounty, and suffer ourselves to be lead to repentance. joseph could make this use of his master's bounty 
b Gen. 39.8.9. ; my master hath dealt thus kindly with me, committed all things to my trust, advanced me to the highest dignity, and a place of command in his family, kept nothing from me but thyself, his wife, how then can I commit this great wickedness? etc. why do not we reason thus from the rich kindness, and superabundant bounty of our gracious God? and surely thus I presume God's children reason. But to see the frowardness of profane worldlings, in turning the graces of God into wantonness 
c Jude 4. : how often hear we this Apology returned, when all other defences fail? God is merciful, Christ died for us, etc. But what? because God is merciful, wilt thou be sinful; because Christ died for thee, wilt thou by profaneness crucify him afresh? and tread under thy foot the blood of the Testament, whereby thou wast sanctified? O, saith the Apostle, I beseech thee by the mercies of God, give up thy body a living sacrifice, holy, acceptable unto God 
d Rom. 12.1. , & consider, that Christ died to redeem thee from thy vain conversation 
e 1 Pet. 1.18. : and gave himself for thee, to purge thee, to be of his peculiar people, zealous of good works 
f Tit. 2.14. : and remember, what the proverb hath; Patientia laesafit furor: there is no wrath so justly, or furiously outrageous, as what Use 2 riseth from patience long and obstinately abused.  
Now something else we may learn, from the riches of God's patience, and long suffering: and that is, as good children, to tread in the steps of our heavenly father 
g Col. 3.13. : and as ourselves taste of God's goodness towards us, so to practise, the like towards our brethren: such effect hath the experimental and feeling knowledge of God in all his; themselves are transformed into the same image of GOD, from glory to glory: therefore see how the Apostle urgeth this to a Minister 
h 2 Tim. 2.24.25. ; to bear and tolerate the evil men: proving if God at any time, (mark that, at any time) will give them repentance; and to all Christians, to bear each others burden 
i Gal. 6.2. : Beloved that hotspur spirit, of calling for fire from heaven for every disobedience, we know how it was reproved 
k Luke 9.54. : and let us ever have an eye to the rich patience of our gracious God, provoked by us every day; learn to tolerate the froward infirmities of our ignorant brethren with meekness: instructing, rather than by rashness of zeal rejecting them.  
Now followeth the issue of this patience and bounty of the Lord contemned; 
Verse 5.  thou after the hardness and heart that cannot repent treasurest to thyself, etc.  
The fruit and issue of this contemning God's goodness, and refusal to be lead thereby to repentance, Obser. is double; and the very thought thereof dreadful.  
First, in that hereby hardness over-growes the heart, and casts it into an indisposition, and almost an impossibility of repenting: woeful experience of many at this day shows it 
l Ephes. 4.19. : and this befalls us partly through a natural effect that sin, especially custom of sin hath: and it is well observed by Divines both Popish and Protestant, that every sin hath in it, not only anomy and guilt, but brings with it maculam, a spot: that is, not only a blemish to the soul, but as some interpret, a stronger inclination to the practice of the same sin, than was before in the soul: use of swearing makes swearing habitual, and every new oath is as oil to the tongue, makes it more glib in the fleet utterance of profane oaths, and custom is turned into an other nature: jer. 13.23. partly, through spiritual desertion, GOD is thereby provoked to deprive us of his grace, and gives us up to the power of Satan, and swinge of our own lusts. Rom. 1.24. Ezech. 24.13.  
Use 1 Now brethren, I would to God these desperate daliers with the Lords rich mercy had grace to lay this to heart thos● I mean, that throw off all exhortations to present repentance, with this, time enough yet, and repent when we are old, and that devilish proverb, young Saints, old devils: a people rife in all places who as though they had repentance in a string, and could perform it when please them, put off from day to day, age to age, till at length their case grows desperate; of youth they say, it must have his swinge: when manage comes, marriage will bring staidness, etc. so still delaying from youth to man-age, from man-age to marriage, from marriage to old age, from old age to dotage, from dotage to death, and from death to the Devil; that is the end of most of them: In bodily diseases we are wiser, and ever hold speediest cures safest, because by experience we see inveterate diseases, having gotten into the habit of the body, are seldom or never removed: how are we not as wise for our soul, seeing as frequent experience hath taught, a blackamoor may as soon change his skin, and a leopard his spots, any thing throw off his nature, as a sinner accustomed to do evil, can learn to do well 
m jer. 13.23. ? mark how continuance in sin hardens the heart, hardness brings indisposition to repentance; God justly leaving them to perish in their filthiness, that have neglected the season of his gracious visitation; that one place, Ezech. 24.13. read often and diligently, and know whose mouth hath spoken it, that no deceitfulness of sin bewitch thee.  
The Apostle upon this ground adviseth, that we Use 2 should every of us, in a brotherly care each of other, daily exhort one another, and while it is called today, lest any of us be hardened through the deceitfulness of sin 
n Heb. 3.13. : and though it be true, that ordinate charity gins at ourselves, yet shall it be inordinate self-love, so to regard our own, as to neglect our brother's salvation: It was the Lords charge to his people, that they should help even an enemy's Ass lying under his burden, and reduce his Ox or Ass going astray: Hath God care of Oxen? or saith he, it not altogether for our sakes 
p 1 Cor. 9.9.10. ? surely he that would have us bring back an Ox from going astray, would he not much more have us turn our brethren from going astray, and deliver their souls from death 
q jam. 5.19 20. ? and if an Ass, overlade with his burden, must be succoured, much more our brethren pressed with the burden of their sins. It was a profane speech of Cayn; Am I my brother's keeper 
r Gen. 4.9. ? surely the Lord hath made us every one keepers, and guardians each of other: perhaps also with that fearful memento 
s 1 Reg. 20.36. , that our life shall go for their lives, if through our default they be lost: see Paul's reason 
t Heb. 3.13. , why this must be done daily, and while it is called to day, lest, etc.  
Proceed we now to the second fruit and issue of such delays, and abusing of God's grace to wantonness, thou treasurest up to thyself wrath, etc. The speech is metaphorical, and may thus be unfolded; that as it is the course of the world, to lay up for time to come that wealth whereof they have no present use; and still to be adding to their heap as means of increase are offered, so doth the man that abuseth God's bounty and rich patience, by adding to his sins, add to his own vengeance, whereof though he feel not the present smart, yet afterward he hath the full measure thereof powered down upon him: if not in this life, yet in that day of wrath, and declaration of the just judgement of God; understand this not of a sinner's intention, but of the event.  
Obser. Here then see a second mischief, issuing and ensuing upon contempt of God's bounty, and increase of our sins; what brings it, but a heavier weight of vengeance upon ourselves, when the Lord gins to enter into judgement with us? The heathen man excellently expressed this, Lento gradu ad vindictum sui, etc. God's wrath comes slowly to inflict vengeance, but makes amendss for delay, with the weight of vengeance; slow he is to wrath, but when he comes he pays home: we foolishly flatter ourselves in our wickedness, because the Lord doth not presently strike us; when all this while, the Lord is but fetching his blow, and the higher he lifts, the heavier it lights. The Prophet David hath excellently expressed this dealing of the Lord, in delaying his vengeance 
u Psal. 7.12.13. : where he compares the Lord to a man of War that meaning to make his sword drunk with the blood of his enemies, takes sometime to scour up his sword, and to sharpen both edge and point, that it may pierce the better; to an Archer, that before he goes out to strike his prey, first bends his bow, makes ready his arrows, takes time to fit them to the string, and when he means not to miss his mark, holds up long to the levill, draws far, where he means to pierce deep: so is the Lord, while we think him negligent, but whetting his sword, that he may wound the deeper; stands long at levill, because he will certainly hit, and not miss; draws far, even to the head, that his arrows may pierce, even through the thickest skin & callum of the soul: many such like comparisons the scripture is full of, evidencing the point now in hand; that though the Lord delay, yet he neglects not; and therefore delays, that when he strikes, he may pay home.  
O consider this you that forget GOD, Use. lest he tear you in pieces, and there be none to deliver you 
w Psal. 50.22. : know, the long suffering of God brings salvation 
x 2 Pet. 3.15. , if thou have grace to be led thereby to repentance; or otherwise heavier damnation, if thou abuse it to impenitency. Never did people taste more of God's patience, and merciful forbearance, then that of Israel: never any drank deeper of the cup of his indignation: witness those irreparable ruins of their City and Temple, and that horrible blindness whereinto they are justly plunged: examples are infinite in this kind, and would God the desperate amongst us had grace to consider it: But to hear the wretched resoluteness of hopeless men, whose heart rules not? all is but damnation; damned, they know they shall be, and as good take pleasure here, etc. Now had they eyes to see that which I persuade myself their hearts are sometimes affrighted to hear, what this is to be damned: could they thus speak, or practise? to be separate from God, and his Christ for ever, to be cast out to the devil, and his Angels for ever, etc. Is this of so slight regard? Again, though it be true that damnation belongs to every impenitent sinner, yet are there degrees of torment in hell, proportioned to the number and measure of transgressions here committed 
y Luk. 12.47.48. : and if they will needs to hell, whether the Lord will or not 
z Ezech. 18.31 , yet let them labour to abate something of the weight, and horror of their unspeakable torments. The time of this vengeance followeth.  
In the day of wrath.] Where might be observed, Obser. that what sins escape here unpunished, shall at that day receive their full vengeance.  
Use. And let it stay us from doubting of God's care of things here done 
a Psal. 37.1.2 , in respect of his long patience showed on the wicked: though a sinner do evil an hundred times, 
Eccl. 8.12.13.  and GOD prolongs his days; yet shall a day come when anguish and sorrow shall oppress them that have not feared before the Lord.  
Obser. But further here note the Epithets or titles given to that great day of the Lords judgement; it is called first, a day of wrath: first, in respect of the wicked, to whom indeed it will prove a black day, and a day of terror, though to God's children it be a day of redemption 
b Luke 21.28. : secondly, in opposition to the time of this life, that is indeed a time of grace, and a day of salvation, wherein the Lord offers mercy and salvation to all those in the church, that will accept it, leaving no place for grace, though sought with tears, when once this season is ouer-slipt.  
Use. And let it teach us, whiles the time of grace lasts, to labour for reconciliation with God: and now while the Lord will be entreated, to supplicate unto our judge: reading the places to this purpose 
c Mat. 7.22. Luk. 13.25.26. Mat. 25.11.12. , Me thinks I see the behaviour, and fruitless importunity of these despisers of God's grace in these days of mercy; running, like men distraught, to the mountains to fall on them, and the hills to cover them, from the presence of the lamb, and him that sits upon the Throne; begging and yelling with the voice of dragons for mercy, mercy, Lord, Lord, open unto us, to a judge in that day justly inexorable, I say again, justly inexorable, as whose many loving invitations by temporal mercies, earnest beseechings by his ministers to accept reconcilement often knockings at the door of their conscience by his spirit for entrance, they have so scornfully and proudly rejected. O that men would consider, that one tear or sigh of a penitent heart, might here more prevail for attainment of mercy, than all their bitter and importunate yell in that day of God's wrath.  
The second Epithet, here given to that great day of judgement is this; it is called a day of declaration, Obser. or revealing of the just judgement of God; that is to say, of God's just proceed in adjudging some to life and salvation, others to easeless and endless torments. This judgement is here secretly passed in foro conscientiae, for both here do God's children receive sentence of absolution from sin, in justification and assurance of life eternal, given them by God's spirit: and wicked men, here have their woeful doom in their own consciences 
d Tit. 3.11. , but this judgement is here secret, and the equity thereof, not so sensibly perceived: but at that day the Lord shall reveal, how justly he hath accepted the one to salvation, rejected the other to damnation, when as by their works, their faith, or infidelity shall be discovered.  
So that we may here see, how frivolouslie vulgar Papists reason, in behalf of their Purgatory; Use. if every soul, at death, goeth either to hell or heaven, and be placed in that state wherein it shall abide unchangeably for ever, what needs a day of judgement? Ans. though souls departing from the body, go presently to their final and unchangeable either weal or woe, yet a general judgement is needful, for manifestation of God's just proceed in this particular, and to us secret judgement, passed in men's consciences in this life, executed on their souls immediately upon their death. But proceed we in the next verse.   
Verse 6. Who will reward every man according to his works. 

Connexion.  HE hath immediately before, styled the day of judgement, a day of declaration of God's just judgement, ut antea. Now here he shows a reason of that Epithet, given to that day of reckoning; and withal more than intimates, how the Lord shall then declare the equity of his judgement, here passed in our consciences, that is, by rewarding every man according to his works, as the best evidences of faith or infidelity; (as if he should say) and if ye demand how the Lord shall evidence the equity of his secret proceed, I answer; by rewarding every man according to his works: which general is farther amplified by the specials. ver. 7.8.9.10.  
In the words observe these particulars, serving to evidence the justice of God's judgement: first, his fact, he shall reward; secondly, the object, every man; thirdly, the rule, according to his works; fourthly, the explanation of this general by particulars, ver. ● 7. etc.  
Shall tender or reward.] The usual collection of Papists from this place, and the like is; that therefore good works of men justified and in grace, are meritorious causes of eternal life: reason because Paul testifieth, that GOD shall reward, and that according to works. Here therefore fitly offers itself to be discussed, that large controversy of the merit of good works: in handling whereof this shall be the order: first, the state of the controversy shall be explained; secondly, the truth proved; thirdly, the contrary arguments answered.  
The question than is this: whether the good works of God's children, done in grace, do truly merit at God's hand everlasting salvation? The sum of the adversaries opinion is this, as the Council of Trent hath expressed it 
e Ses. 6. Can. 32. , that the good works of a man justified, are so the gifts of God that they are withal, the good merits of the justified man; and that a man justified by the good works done by him, through the grace of God, and merit of Christ, doth truly merit or deserve increase of grace, life eternal, and the attainment of eternal life (if so be he die in grace) as also increase of glory: our judgement is this, that howsoever good works done in grace, are acceptable unto God through jesus Christ 
f 1 Pet. 2.5. : and shall be by him rewarded 
g Mat. 10.41.42 : yet that acceptance, and reward is not deserved by our works, nor is there any worth or value in the best of our works, for which we may challenge eternal life; not nor any access of glory at the hands of GOD: and this we prove in this manner.  
First, for that the scripture teacheth every where, eternal life to be a free gift of grace 
h Rom. 6.23. : and therefore not a reward due to the dignity of our works: for it is truly said, and agreeably to the scripture 
i Rom. 11.6. : non est quo gratia intret, ubi i●m meritum occupavit: there is no place for grace to enter, where merit pleads possession. To this argument Bellarmine, 
Lib. 5. de justif. cap. 5.  and the Rhemists in Rom. 6.23. thus answer, that eternal life is called grace, not because it is not the reward of merit, but for that we have the merits themselves of grace. How fond? for first, weigh the antithesis, how is death called the wages or stipend of sin? is it not because it is given as a reward due to the merit of sin? and how shall the Antithesis intended hold? except we say, that eternal life is given, not as wages due to the merit of sanctification, but as a gift given freely without the desert of our works? secondly, I demand, is life eternal, therefore only called a free gift, for that the works to which it is given, are from grace? and not rather because, as the works, so the reward both come from free grace? for that we do good works, we have it from grace; and that these works, done in grace, have a reward, it is also of the grace of the proviser: thirdly, if good works be from grace, as the sole cause, then must the reward needs be of grace merely.  
Our second reason, is from the requisite conditions of meritorious good works, which are these: first, a proportion betwixt the person meriting, and the person of him, at whose hands we can merit; and in deed what obligation can there be wrought, by the work of a creature, to bind the Creator to recompense? and it is truly said, that the obedience of Christ himself, could not have merited at the hands of God, had he not been, in respect of his Divine person equal unto his Father 
k Heb. 9.14. 1 joh. 1.7. , and howsoever, if we had stood in state of innocency, and obedience, eternal glory should have been recompensed unto us, yet could it not have been challenged, as due by merit, but as by Covenant and promise freely made by God.  
Secondly, that they be done by persons free from sin, Heb. 7.26.27.  
Thirdly, that they be our own, wrought by our own strength, not by power ministered by him that rewardeth.  
Fourthly, that they be more than duty, Luke 17.9.10  
Fiftly, that they be profitable unto God.  
Sixtly, that they be perfect. Gal. 3.10.  
Seventhly, primo aquabilio, that they be in some sort proportionable unto the reward.  
Now then, first sith we are creatures; secondly, sinful creatures 
l jam. 4.1. 1 joh. 1.10. ; thirdly, our works not ours, but Gods 
m Phil. 2.13. 1 Cor. 4.7. ; fourthly, due debt, not supererogated 
n Luke 17.10. ; fiftly, stained with imperfections 
o Gal. 5.17. ; sixtly, no way beneficial unto God 
p Psal 16.2. Rom 11.35. job. 22.2. & 35.7. ; Seventhly, no way comparable unto the glory that shall be revealed 
q Rom. 8.18. 2 Cor. 4.17. , how shall we say that they are, or can be meritorious, that is, such as by any value, or worth of them should bind the Lord to recompense them? especially with such a transcendent excellency, and weight of glory, as is that of the kingdom of heaven? I might be infinite in this kind, but abstain purposely from prolixnie. Hear we now the reasons brought by our adversaries to establish the merit of good works, done in grace.  
The Text now in hand, is as often, as any alleged; whence they must thus reason; if GOD shall reward every man according to his works, giving to those which continued in well doing, eternal life, verse 7. then are good works meritorious of eternal life; but the first is true, therefore the second also. Ans. The consequence is not good; for though GOD give eternal life, to those that continued in well doing, yet follows it not, that well doing deserves eternal life: neither doth this place intimate the cause for which eternal life is given, but the qualification of the persons that shall have admittance into eternal life; which brief answer well weighed, brings much light to the controversy; for indeed the question is not, whether men continuing in well doing shall have eternal life; which we grant, but whether such as are saved, are saved for the merit of their well doing. And in this whole question, there is a double inquiry to be attended: first, of the subject or persons, to whom eternal life is given; as also of their qualification; to which the answer is that it is given to such as by faith are united unto Christ, and bring forth the fruits of faith, holy obedience: secondly, of the cause for which it is given; to which the scripture never makes other answer then this, for the merits and obedience of jesus Christ apprehended by faith. Works are Regula retributions●, non causa mercedis: and if in any place, there be any thing said to the contrary, it is spoken according to the tenor of the legal covenant; not after that covenant of grace which is made with us in the Gospel; where the condition is altered: for whereas the Covenant of works runs thus; do this and live; the Covenant of grace hath this condition, believe and thou shalt be saved: Instance. But in the giving of eternal life, according to the Covenant of the Gospel, salvation is said to be given according to works; as here. Ans. True, according to works as testimonies of Faith, not for works as causes of salvation; and in a word, that we may see this answer to fit this place, consider the drift of the Apostle, in alleging this proverbial sentence, as I may term it: he had called the day of judgement, a day of declaration of the just judgement of God; and in these words renders a reason of that appellation; and shows withal, how the Lord shall declare the equity of his proceed, in accepting some to salvation, rejecting others to damnation: the Lord shall declare his justice and equity hereby; by giving to every man according to his works, as the best means to declare the truth of faith, hidden in the heart, and the certainest evidences of infidelity lurking in hypocrites.  
But let us hear what they object further, against this exposition, labouring to prove, that salvation is given according to works, not only as testimonies of Faith, but as causes of eternal life. Object. The scripture testifieth that the heavenly reward is given according to the measure and proportion of works and labour; therefore good works deserve everlasting salvation: and eternal life is given not only according to works as testimonies, and fruits of faith, but for works as causes of salvation. Ans. To omit that the places alleged to this purpose, are for the most part impertinent to the purpose, I answer, that the scripture, where it speaks of proportioning glory to our labour, means it not of the substance of eternal life simply: how then? Ans. Themselves have a distinction fit for this purpose; for thus they distinguish of eternal glory, th●t it is either essential, or accidental; the first they call Auream, the crown; the second Aureolum the crownet: that is, an eminence of glory greater than other, according to the excellency, and measure of their works.  
Now for the substance of eternal happiness it comes unto us as an inheritance, and by right of Adoption in Christ, or if by purchase, rather Christ's then ours 
r Mat. 25.34. Rom. 8.19. 1 Pet. 1.5. : but for the measure of glory it is indeed proportioned to the measure of sanctification, and obedience here performed; yet not so, as if the best measure or degree of glory, were deserved by the greatest measure of obedience 
s Rom. 8.18. : but only for the promise and bounty of our heavenly Father; and our Divines in this controversy, to show that this proportion of glory, ariseth not from any proportionable worth of our labours, use this similitude: as if some wealth king, should out of his bounty to some choice of his subjects, whom in his love he meaneth to advance above others, propound ten several prizes, the lest of them equalling the value of a kingdom; on these terms, that he that comes first to the goal, should have the greatest, he that seconds him the second, and so in order; the race being ended, the several rewards are, and may be said to be given according to their running, and proportion of speed therein, and yet it were fond concluded, that they by their running deserve such rewards, etc. so the application is easy.  
Objection. But yet they object on this manner; if good works be in the day of retribution respected only as testimonies of faith, not as causes meritorious of salvation, then must it follow, that sins also are regarded only as signs of infidelity, not as causes of damnation, but the Apostle, in this and the like scriptures, allegeth sins, not only as signs of infidelity, but as effectual causes of damnation, Ergo, etc. Ans. Some Divines grant the consequence, and deny the assumption, yielding, that in these scriptures no more is affirmed, than that evil works are the rule, not the cause of damnation: not but that sins are also causes effectual of damnation, as other scriptures teach plentifully, but that this is all, that these scriptures affirm; yea & some have gone so far, (prestent ipsi) as to say, that infidelity only damns; which they thus explain, desiring to be understood, as speaking of the event, not of the natural desert of other sins.  
And as they explain themselves, their words have some truth, though perhaps impertinent to the argument in hand; for it is true, that there is no sin, in the event, severing from salvation but what is not repent of, and for pardon whereof, the committer hath not apprehended satisfaction in Christ; it being the Lords promise', that the sins of a believing penitent, shall be all pardonable unto him. But secondly, I answer, by denying the sequel; and that, partly in respect of the great desparitie between the two; partly also by explanation of the Apostle; good works are respected only as testimonies of faith, not as causes deserving salvation: because indeed they are signs of faith, and by reason of their imperfection, can be no meriting causes of salvation; evil works are regarded both as signs of infidelity, and as causes of damnation; having in them a nature to deserve endless torment, being committed against an endless majesty: And this is the same, that the Apostle teacheth, Rom. 6.21.22.23. where having proposed the contrary issues of sin, and God's service; of sin, shame and death; of obedience, holiness and salvation: ver●e 23. as it were purposely to cut off all such reasonings from parity, thus concludes; the wages o● sin is death: but eternal li●e is the gift of God: as if he should say, though it b● true, that death follows sin, and life holiness, yet follow they not from like principles: for death follows sin, as a deserved stipend; life holiness as a free gift of God, in respect of his promise; and of the first objection thus far: in the rest I will be more brief.  
Their second reason is drawn from those places, where eternal life is called a reward 
t Mat. 5.11.12. : Ans. First, that it is so called not properly, but by Analogy: because as wages follows work; so life eternal holiness: hence called the end properly 
u 1 Pe. 5. : therefore also the term sometimes put to signify any free blessing given of bounty, without respect to merit 
w Psal. 127. : secondly, therefore the Apostle makes a double kind of reward; one properly so called, another analogical 
x Rom. 44. , besides that the place cited, speaks rather of accidental, then of essential glory.  
Their third reason, from those scriptures that testify life eternal to be so given to good works, that the works are said to be the reason why eternal life is given, as Mat. 25.34.35.  
Ans. Who knows not but these conjunctions (for) etc. serve to intimate any argument, as well as the cause: Ex. If I should thus say, Summer is near, for the fig-tree sprowteth: the tree is good, for it bears good fruit; who sees not but my (for) shows rather the effect, than the cause? secondly, these words seem to be a reason, not so much of their admission, as of the cause of their admission into life eternal: the kingdom is prepared for you; for you have shown by works, that you were chosen to life: so that which is objected from parity of Reason, in the first contrary, see the answer to the first objection.  
Fourth reason, from those places where reward is said to be rendered to good works of justice, as 2 Thes. 1.7. 2 Tim. 4.8.  
Ans. justice of God sometimes signifies the truth of God, and his fidelity in performing promise 
y Rom. 33 5. 1 joh. 1.19. : and so in justice, that is, in respect of the promise of God, and his truth therein, reward is rendered to our labours: and if in any other scripture salvation is said to be given as of justice, it hath relation to the merit of Christ, not to any desert of our own.  
Fift reason, from these scriptures wherein is mention made of our worthiness, 2 Thes. 1.5. Luk. 20.35. Apoc. 3.4.  
Ans. Neither these, nor any other scripture speaks of any worthiness of us before God, by reason of our works; but how worthy? first, by acceptation in respect of Christ's worthiness imputed unto us: secondly, comparatively unto men, that have neglected holiness, and withdrawn themselves from the cross; other reasons will be more fitly answered in their several places, and of this question thus far: other particulars of this verse will be best explained in the explication annexed by the Apostle.   

Verse 7. That is, to them which through patience in well doing seek glory, and honour, and immortality, eternal life.  
Verse 8. But unto them that are contentious and disobey the truth, and obey unrighteousness, shall be indignation and wrath.  
Verse 9 Tribulation and anguish shall be upon the soul of every man that doth evil: of the jew first, and also of the Graecian.  
Verse 10. But to every man that doth good, shall be glory, and honour, and peace, to the jew first, and also to the Graecian.  
IN these verses the Apostle draws out into particulars, that which he hath summarily set down in the former. Now whether these sentences be legal, or evangelical it matters not much to inquire; for rightly explained, they have their truth in the Gospel; their drift is to prove by particulars, the general before laid down: God shall give every man according to the quality of his works continuers in well doing, shall have life eternal, men obstinate in evil doing, indignation and wrath. Hence might be observed, what before was touched, that the rule of recompense are the works of men; they are Regula, though in good works, not causa, ut supra: Reason also was before given; because the end of the last judgement, being to justify unto the very wicked, both men and Angels, the equity of God's secret judgement, works seem the best outward evidences of faith, and infidelity.  

Verse 7.  To them which by continuance, etc.] Wherein are two things: first, how they are qualified that are admitted to life eternal: they are such as continued, etc. secondly, the blessed issue of a man thus qualified; life eternal.  
Obser. Now whereas the heirs of life eternal must thus be qualified, we may collect, the necessity of good works to the attainment of salvation, such and so absolute, as who so wants them shall never be saved 
z Heb. 12.14. Psal. 15. Heb. 5.9. : understand it of grown men, that have opportunity: and thus far Papists and we agreed: the question between us, is, how they are necessary; whether necessitate causae, or necessitate presentiae, that is, whether as causes procuring by their merit salvation, or as antecedents only, and as it were dispositions in the subject, which if they were absent, life eternal should not be given. The former is that which Papists defend, and we have before confuted: the latter we acknowledge, God having required them, first, as testimonies of thankfulness, for the grace of redemption 
a Luke 1.47.45. : secondly, as evidences of faith, to the stopping of all slanderous mouths 
b Isay 2.3. : thirdly, as means to draw others to Christ, by our virtuous example 
c 1 Pet. 2.12. : in a word, according to that old saying of Bernard, as via regni, not as causa regnandi: as the way to the kingdom, not as causes of reigning.  
Use 1 The more to blame are Papists, so falsely to slander us and our doctrine, as enemies of good works, which we ever call for in the life of a Christian, though we exclude them from power of justifying: yea and as our Saviour, so we teach, that except our righteousness exceed the righteousness of the Scribes and Pharisees, our good works the works of Papists; we shall never enter into the kingdom of heaven: and as this a doctrine tending to liberty? or enemy to good works? yes, (say they) for except men be persuaded, that they shall by their good works deserve heaven, they will never be drawn to good works. Not? is it not a sufficient spur to obedience, that God hath so freely chosen us to salvation, redeemed us by his son's blood, promised a glorious recompense to be given of grace, except they may also merit it at the hands of God? such mercenary obedience beseems slaves, not sons; such thoughts of pride, what show they but a loathness to be beholding to the Lord for salvation? as if they would none but what they pay for.  
Come we now from their slanders, to our people's Use 2 negligence; whose hypocrisy hath brought that stain of solifidians, upon our doctrine of justification by faith only: a company of such hypocrites in the Church of GOD: and what marvel? (when Saul also was amongst the Prophets, and judas numbered with the twelve?) that professing to know GOD, and believe in jesus Christ, in their works deny him; so abominable, disobedient, and to every good work reprobate 
d Tit. 1.16. ; faith only justifies, what need good works? surely to justify thee they are needless, and fruitless; but to approve thy justification to thyself and others, good works are needful 
e jam. 2.14. : if a man say he hath faith, and hath no works, can that faith save him? Consider the Saints of God, and see whether faith that justified them before God, was not fruitful also by good works amongst men 
f Gal. 5.6. : Abraham's faith, was it not a working faith? Rahabs' faith, was it not a working faith? and surely, what ever men talk of their good faith to God, if thy want good works of obedience to God, and love to men, they confute by their life, what they profess with their tongue.  
And therefore, let us all that have by grace received Use 3 to believe in GOD; be careful to show forth good works; that we be not unfruitful 
g Tit. 3.8.14. : It is an holy truth, that fire and water may as well agreed, as faith and works concur in the act of justifying; and as easily may heat be severed from fire, or light from the sun, as good works from faith in the life of him that is justified 
h Gal. 5.6. . Their uses might at large be shown, but that I see still the volume grower greater, than mine opinion: they serve to assure us of our election, and calling 
i 2 Pet. 1.10. : secondly, to adorn the doctrine of our GOD and Saviour 
k T●t 2.10. : thirdly, to stop the blasphemous mouths of the faithless 
l 1 Pet. 2.13. : fourthly, to win even aliens to the truth, etc.  
Obser. I might here also note the necessity of perseverance in holy obedience; yea, though persecutions arise, to this end that we may enjoy salvation; how often is that iterated by our Saviour? he that continues to the end, it is he that shall be saved; again, be faithful unto death, and I will give thee the crown of life 
m Apoc. : and if any man withdraw himself, my soul shall have no pleasure in him, Heb. 10.38.  
Use. And would to GOD those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, diary dewy Christians, whose goodness is dissipate as soon as ever the sun beholds it, would conscionably remember it 
n Hos. 6.4. : to desist from good beginnings, is far worse than never to have begun 
o 2 Pet. 2.10. : they lose what they wrought; and what ever they have done, is in vain unto them, Gal. 3.4.  
Obser. Seek glory and honour.] So then the observation hence is easy, that it is lawful in obedience to have respect to the end of obedience, as a motive stirring up to all holy duties 
p Heb. 11.25.26. 2 Cor. 4.18. : neither is it for nothing, that it pleaseth the Lord to propound it in the promise, to the end to quicken our dullness, etc.  
Use. And it is but a slanderous cavil that Papists have against us when they affirm us to teach, that it is unlawful f●● us to wo●ke intuitu mercedis: this in deed we teach, that our principal end and motive, aught not to be the reward, but God's glory. Reasons, for this were to subordinate the Creator to the creature, and to seek to ourselves: secondly that though there were no reward, or happiness promised, yet aught we to perform duties enjoined: for the principal motives to all obedience, aught to be: 
See Bernard de diligendo Deo. cap. 3.  first conscience of duty: secondly, love of God's majesty: thirdly, zeal of his glory.  
Eternal life, glory, honour, peace, etc.] 
Verse 7.10.  This is the issue, and end of obedience 
q Rom. 6.22. : of which blessed issue to speak as it deserves, what tongue of men or Angels is able 
r 1 Cor. 2. ? a little part of it here obtained, how passeth it all understanding 
s Phil. 4.7. ? and who can utter the sweetness of that peace of conscience, and spiritual rejoicing in GOD, which himself hath tasted? but sure, if the beginning be so sweet, what shall the fullness be? What delight is it to a Christian soul, in this Tabernacle of the body, but even, as in a glass, to behold the face of GOD manifested in jesus Christ? how glads it a child of GOD, when he can but in the lest measure, master his corruptions? and how joyful, when he hath occasion to manifest the sincerity of his affectionate love to his maker and redeemer? etc. which graces when they shall be perfected, and we freed from all grievances inward and outward, what access (imagine we) shall come to our happiness? note what the Scripture speaks to set out the excellency of this happy estate; first, by perfection: secondly, variety: thirdly, perpetuity of all good things: fourthly, by absence of all things that can in the lest measure impeach our happiness.  
Use 1 Where are they then? that cry out, it is in vain to serve God, and unprofitable to keep his commandments 
t Mat. 3.14. ? O, had they ever but tasted the sweet comforts, that are in the very works of religion, and that heaven upon earth, the feast of a good conscience, could they thus speak? or if the Lord would set them as he did Moses, upon some Neboth, to behold but the face of the heavenly Canaan, how would it ravish their thoughts and affections; and make them say there were no life to the life of a Christian, that here hath the first fruits, and upon certain evidences, expecteth the full harvest of happiness.  
Use 2 And let it be our comfort amidst all the discouragements of this life; that we know, that when once the earthly tabernacle of this body is dissolved, we have a building of God, not made with hands, but eternal in the heavens, 2 Cor. 5.1.   

Verse 8. But unto them that are contentious and disobey the truth, and obey unrighteousness, shall be indignation and wrath.  
Verse 9 Tribulation and anguish shall be upon the soul of every man that doth evil: of the jew first, and also of the Graecian.  
Verse 10. But to every man that doth good, shall be glory, and honour, and peace, to the jew first, and also to the Graecian.  
SEe we now the contrary quality, and issue of an obstinate sinner; his description is first to be considered, than his issue.  
They are set out by four properties: first, contentious: secondly, Obser. disobeying the truth: thirdly, obeying unrighteousness, fourthly, working evil, and exercising it as it were a trade.  
Now contentions they are called especially in respect of their vain jangling against God's truth, as unwilling to let the light thereof shine to their hearts 
u 2 Tim. 3.8. : and this humour of wrangling, this spirit of contradiction, ariseth, first, partly from that natural enmity that is betwixt carnal wisdom, and that of God's spirit 
w Rom. 8.7. : secondly, partly from vain glory 
x Phil. 2.3. : whiles they hold it a point of wit, to be able to reason against the plainest truths: and thirdly, from an evil conscience, desirous to maintain peace in evil, which knowledge and yielding to the truth cannot but disturb, joh. 3.20.  
Now if there be any truth so clearly evidenced, that they cannot but acknowledge it, yet in this second they show their rotten hearts: they yield no obedience thereto 
y Jude 10. : and this is the devils policy, if he cannot blind the eyes of the understanding, that the light of the glorious Gospel of jesus Christ may not shine unto them 
z 2 Cor. 4.4. , if that succeed not, yet labours he to keep in wilful disobedience 
a Ephes. 22. : but which yet increaseth their wickedness, they not only withhold obedience from the truth, but willingly yield obedience to unrighteousness 
b 2 Pet. 2.19. : servants of corruption 
c Rom. 6.12. : obey sin in the lusts thereof; sin sitting in their hearts, as the Centurion in his house, bidding one go, and he runs; another come and he comes.  
To which add the last, and you shall have a wicked carnal man in his colours: he is ordinary in the committing of sin, that is his trade 
d Ephes. 4.19. 2 Pet. 2.14. Pro. 4.16. Isay 5 11. jer. 6.7. : as the fountain casteth out her waters, so they their malice: how evident those notes of unreformed, and damnable sinners are amongst us, it were long to speak, and is doleful to consider. This only let all such wrangling, rebellious workers of wickedness consider, their present estate and future misery; that if it be possible, they may rid themselves out of the snare of the devil, of whom they are taken, to do his will; surely, saith james the wisdom that is from above is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
e jam. 3.17. , and as it is said 
f Isay 52.14. , that Kings should not open their mouths against Christ, so is it true of all God's children, they labour to captivate every thought to the obedience of Christ 
g 2 Cor. 10.5. , and though they fail in many particulars through frailty, yet this they can say; sin reigns not in them 
h Rom. 6.12. & 7.23. ; neither walk they after the flesh, but after the spirit, Rom. 8.1.  
Well, see we secondly the end, issue, and just recompense of such obstinate sinners.  
To such shall be indignation, and wrath, tribulation and anguish.  
Note here how thick the Apostle lets come on with vengeanee against such sinners; Obser. not content with once naming, or denouncing God's wrath, he iterates it in a Rhetorical exaggeration; read the Text; compare also, Psal. 11.6. Mar. 9.43.45. such changes and armies of sorrows hath the Lord provided for all the ungodly. Reason's thereof seem these, first, to teach that no sin is little: secondly, to rouse us to consideration of our natural misery, and to melt our hearts 
i Nehe. 1. joel 2.13. 2 Reg. 22.20. : thirdly, that we might hunger and thirst after reconciliation by Christ 
k Gal. 3.24. : fourthly, to deter us from practice of sin.  
Now hence let us learn, rightly to poised the weight of our sins, in the balance of the sanctuary: and by the fearful issue and afterclaps that they bring, judge how heinous they are in the sight of GOD: can we think them little, that provoke the fiery, and furious wrath of the Lord? or that cast us into such intolerable anguish and tribulation? it is the folly of carnal men, ever to little their sins: because commonly they measure them by the smallness of the matter wherein they offend: a little recreation on the Sabbath, etc. Now brethren know we, that sins are to be esteemed rather thus; by the measure of malice in the heart, from which they proceed, then by the small matter wherein we offend 
l Numb. 15.35. : a small matter it seems, to gather a few sticks upon the sabbath; but yet the presumptuousness of the offender made it great in the eyes of God: secondly, by the greatness of the person whom we offend, that is, the majesty of God: thirdly, the price of the Ransom; the blood of God himself 
m Acts 20.28. : fourthly, the weight of vengeance, whereinto they plunge us: yea, and mark, how the smallness of the matter may aggravate the sin; for how great contempt of God's majesty shows it? when for a trifle, a man will incur his displeasure; to transgress for a piece of bread, as the just man speaks.  
Use 2 And this should be as a bridle unto us, to restrain us from sinning against the majesty of God, who shall devil with continual burnings? or who can bear the fiery wrath of the Lord? Nahu. 1.2.3.4 etc.  
Obser. It may not be omitted, that the Apostle iterates the denunciation of God's vengeance to our transgressions: and such repetitions are never idle in the scripture, but as joseph speaks of Pharaohs dreams, they are doubled, because the thing is decreed with God, and the Lord hastens to perform it, Gen. 41.32.  
Use 3 And would God this persuasion of the certainty, and speedy execution of threatened vengeance, could sink into our hearts: but how seem we unto our people to mock, when we press these things 
n Gen. 19.14. ? and how doth every man almost, bless himself in his wickedness? persuading himself, that he may have peace, though he walk after the stubbornness of his own heart 
o Deut. 29.18.19. : and ever we think our master delays his coming 
p Luke 12.45. : O, saith the Apostle, be not deceived; no whoremonger, drunkard, etc. hath any inheritance in the kingdom of God 
q 1 Cor. 6.9. : and let no man deceive you with vain words; for such things sake, cometh the wrath of God upon the children of disobedience 
r Ephes. 5.6. . And thus much of this period.   
Verse 11. For there is no respect of persons with God. 
NOw follows a reason, proving the Lord's impartiality, both in mercy and judgement: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whether jew or Gentile, it matters not, if they obey, they shall live, if they be rebellious, they shall perish. Reason, from the property of the Lord; with God there is no respect of persons; explained, verse 12. especially in that part that respects punishment.  
It may be demanded, Explanation. what it is to respect or accept persons? Ans. By person or face, as some read agreeably to the phrase of scripture, we must here understand, not simply men themselves, but their outward condition, and quality, as country, sex, wealth, poverty, friendship, enmity, and whatsoever outward thing impertinent to the cause: to accept or respect persons, is, when a man is moved to reward or punish, only by these and the like outward circumstances, so that the meaning, as I take it is this: that the Lord, in his judgement, respects no man according to his outward condition, or state; as nation, parentage, poverty, wealth, etc. But whosoever he is, jew or Gentile, male or female, poor or rich, bond or free, that feareth God and worketh righteousness is accepted with him 
s Acts 10.34. : and whosoever works evil, is without partiality punished, job. 34.19.  
Now the usual inference of Papists hence is this, that therefore there is no such absolute decree of election or reprobation as we teach; whereby the Lord chooseth one to salvation, and refuseth another, of his mere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and free power and right he hath over all, but that the decree is respective, to different behaviours foreseen: Reason, otherwise God shall be a respecter of persons. Ans. It follows not: for though herein unequal things be given to equal persons, yet is not the Lord moved hereto with any external circumstances, such as before are mentioned: secondly, it is a sound rule, that schoolmen give, that in gratuitis acception of persons hath no place; 
Antonin. part. 2. Tit. 1. cap. 20. Aquin. in locum.  neither is he guilty of accepting men's persons, which prefers one before another, in things which duty binds not to give: acception of persons is opposed to justice, and hath place only in things given as of debt. Exemp. that God gives grace to one sinner by calling, denies grace to another, here is no acception of persons; for God is not bound to give to either, but of free mercy and grace gives to one, what he justly denies to another, being bound to neither 
t Mat. 20.15. : this easily applied to the purpose.  
Having thus cleared the meaning of the text, see it verified in the Lords own practice; the Lazars poverty hindered not his salvation; neither the rich man's pomp free him from damnation 
v Luk. 16.22.23 : It was no impeachment to Cornelius that he was a Gentle, nor immunity to any, that he was a jew; Saules sceptre was no shelter from God's wrath, nor David's sheephook an holdbacke from God's blessings: Esau's eldership removed not God's hate, nor jacobs' minority hinder his love, etc. What needs more words? sith the Apostle pleaseth to instance in one part, follow we his steps, and tell me who ever perished in obedience, or prospered in rebellion? God spared not the Angels for their excellency, nor the old world for their multitude, nor jerusalem for fair buildings, nor Saul for his parsonage, nor Absalon for his beauty, nor Sodom for her fatness; but all these perished equally for disobedience.  
And what may this teach us? first comfort in our Use 1 mean if we be such as fear GOD 
w Act 10.34. : it is not inquired how wealth or honourable, how old or young, how learned or unlearned, but how obedient, etc.  
Terror in evil doing, and filial fear in all our Use 2 carriage, what ever our personal qualities are 
x 1 Pet. 1.17. : it is not Gentry, nor Lordship, nor kingdom, that can steed thee, if thou be a transgressor 
y job. 34.19 : GOD accepteth not the person of Princes, nor regardeth the rich more than the poor, seeing they are all the work of his hands: Now Lord, that we could thus persuade ourselves: and that we could ever consider, how impartial a judge we shall all one day stand before 
z Apoc. 20.12. : that Princes could thus think their swearing, epicurism, whoredom, sabbath breaking, etc. lays equal guilt upon them, as upon others, if not greater, because exemplary, etc. but what times are we fallen into? wherein greatness and smallness, riches and poverty, profession and Atheism, are made so many exemptions from obedience, and taken as dispensations for wilful transgressions: the poor man thinks his poverty will excuse his pilfering; the rich, that riches shall bear out his oppression, etc. Now had we grace to remember that great day, when we shall stand before GOD, stripped of all our personal qualities, and regarded only according to our works, how much of this libertisme would be abated? But let us see other uses.  
Thirdly, we are here taught, to imitate the example Use 3 of this great judge in all estates and conditions, wherein the Lord hath placed us; and you shall observe this duty pressed by the Scriptures, to every estate and condition of men; to judges and Magistrates 
a Deut. 1.17. ; you shall have no respect of persons in judgement, but shall hear the small, as well as the great, not fear the face of the mighty, nor esteem a poor man in his cause 
b Exod. 13.3. : not favour the person of the poor, nor honour the person of the mighty 
c Levit. 19.15. : and would God we had not just cause to complain of our laws, in respect of their execution, as Anacharsis did of those of the Scythians; that they were like Spiders webs, the great flies break through, and the smaller only are holden.  
Secondly, to Ministers urged with strait charge and adjuration 
d 1 Tim. 5.21. : that they thus walk as in all parts of their ministery, so especially in reproof of sins; observing these things without preferring one before another, and do nothing partially.  
Thirdly, to common Christians, that they have not the faith of GOD in respect of persons 
e jam. 2.1. : etc. Where the form of such regard to persons is expressed, and reasons of dehortation given; first, God hath chosen: secondly, rich in faith: thirdly, heirs of the kingdom; fourthly contrary is sin. But hereof thus far.   
Verse 12. For as many as have sinned without the Law, shall perish also without the Law: and as many as have sinned in the Law, shall be judged by the Law. 
NOw followeth the proof, and explanation of what was generally propounded.  
They that sinned without the Law, etc. 
Sense.  This seems a paradox; no Law and yet transgression 
f Rom. 4.15. ? and every sin is an anomy, the breach of some Law 
g 1 joh. 3.4. : Ans. It is true, where there is no law at all, there can be no transgression; but of laws of God we may thus distinguish, according to the different manner of their delivery; there is a law written, and there is the law unwritten: which commonly we call, the law of Nature: written in every man's heart: they differ not in substance, but in circumstance touching manner of delivery. The meaning of the words than is this, they that sinned without the law written, shall perish without the law written, that is, without imputation of the writing of the law; that shall lay no more guilt or aggravation on their consciences, in as much as the Lord vouchsafed not that mercy unto them; neither requires more of any, than he committed unto them: but see we the observations.  
First, hence it is easily collected, that even such as sin of invincible ignorance, Obser. in respect of the scripture, are for their sins culpable of damnation, Luke 12.47.48.  
Reasons: first, God made man righteous 
h Eccl. 7.31. : secondly, amongst no people leaves himself without testimony 
i Act. 14.16. : having laid open before every man's eyes, the great book of his creatures 
k Rom. 1.20. , and given them Reason, and understanding, whereby, in discourse, they may arise from the creatures to the Creator 
l joh. 1.9. , even in things known naturally, there is in all, either malicious corruption 
m Jude 10. ; or wilful omission, Rom. 1.21.  
Use. Whence it is as easily inferred, that the plea of ignoramus, will not serve turn at the day of reckoning and accounts; especially for us in the Church, to whom the law written hath been committed: surely, if any should be excused for ignorance, it should be the Gentiles: and even they sinning, perish: and yet, even this the best pillar of hope and confidence, our poor people have; and hear what a company of Fig leaves they have sowed together, to hide this their nakedness: first, one saith he hath that knowledge that GOD hath given him: Ans. Not so: for he gave thee more in Adam 
n Gen. 1.27. Col. 3.10. : secondly, God's gifts are to be measured, according to the means vouchsafed: and means plentiful have been granted unto our people, which if we refuse to make use of, we cannot blame God for not giving, but ourselves, for not receiving what the Lord tendered unto us.  
A second, pretends multiplicity of worldly businesses, Ans. See Luke 14.18. Mat. 6.33. Pro. 8.18.  
A third, not booke-learnd: Ans. First, the book of the creatures lieth open: secondly, the fault thine own: thirdly, even without booke-learning, may a comfortable measure of knowledge be attained by attendance to the public ministery, conference, prayer, etc.  
A fourth, obscurity of Scriptures; which yet are plain: first, in things necessary: secondly, to God's children 
o 2 Cor. 4.4. : thirdly, having will to understand 
p Pro. 8.18. : fourthy, and using the helps the Lord hath provided, jer. 3.15. Mal. 2 7. Ephes 4.11.12.13.  
A 〈◊〉 that their guides shall answer for them. Ans. Not if they have been skilful, and industrious 
q Ezech. 3.19. Gal. 6.5. , secondly, if blind or malicious seducers, they shall perish with thee but not without thee. Mat. 15.14.  
Reasons degrading ignorance: first, that none excuseth, not not invincible wholly 
r Luke 12.48. : secondly, no service done in ignorance, pleaseth God, though done in greatest heat of devotion 
s Rom. 10.2. Eccles. 4.17. : thirdly, ignorance makes vassals of Satan 
t 2 Tim. 2.25.26. : fourthly, excludes from salvation, joh. 17.3. 2 Thes. 1.8.  
Shall peri●h without the law.] That is without imputation of the breach of the law as it was written.  
Now here it may be demanded, whether the breach of the whole Moral law, shall not be imputed to the Nations, to whom it was not committed in writing? but only the breach of so much as was known unto them by that divine light, that remained to them afer the fall? Ans. I take it yes; that every breach of every Moral precept, is imputable to every child of Adam, Reason, because we were all created in him righteous 
u Eccles. 7.31. , and had by creation the knowledge of the whole law Moral, Col 3.10.  
It may again be demanded, whether infidelity in respect of the Gospel, shall be imputed to the Gentiles, unto whom it was not revealed? Ans. I think no; because, that is no doctrine known by nature, neither had Adam the knowledge thereof revealed unto him; but by especial grace, after the fall, when he stood in esteem of a private person.  
And they that sinned in the Law.] That is, the jews to whom the perfect Doctrine of the law was renewed in writing shall be judged by the law, etc. quatenus, it was written, and redelivered unto them.  
Obser. Now these two positions compared, afford this observation: that where are less means, shall be lighter vengeance, where greater means of knowledge and obedience, heavier damnation for transgression 
w Mat. 11.21 22.23.24. : easier for Tyrians, and Sydonyans, Sodomites, and Gomorheans, then for the people of Capernaum, Corazin and Bethsaida. Reason, because to them lesser, to these greater means of repentance vouchsafed.  
Means are of two sorts; first, outward, as creatures, scriptures, preaching, sacraments, afflictions, etc. secondly, inward, natural reason, wit, capacity, Art, etc. acquired by education, 2. supernatural, the spirit of God, the best schoolmaster.  
Reason; as sins have more or less of wilfulness, so are they more or less heinous in the sight of God 
L●●●●. 4.5.6. : secondly, even human equity requires little, where little; more, where more is committed. Luke 12.48.  
Use 1 Now I would our people would take this doctrine to heart, that, comparing themselves with their forefathers that lived in the times of darkness, and ignorance, in the midst of this glorious sunshine of the truth, please themselves in this, that they equal their predecessors in knowledge: our fathers (say they) had not halt that preaching, or knowledge that we have attained: and yet no doubt, were many of them saved. To which we may answer; that how so ever their little knowledge, and more affection, might steed them: yet shall it not suffice us, to attain to their mediocrity; in as much as the Lord hath dealt more bountifully with us, in vouchsafing us more plentiful means of knowledge, than he granted them; and therefore may justly expect at our hands greater measure of fruits, then at theirs: to whom men commit little, they require the less; to whom more, they expect more 
Luke 12.48. : and that might serve them for salvation, which shall not steed us.  
Secondly, let us all be admonished, to be in some Use 2 measure answerable to those means the Lord hath vouchsafed unto us; compare ourselves with the Gentiles, that were before Christ; with our forefathers in times of Popery; with Turks, Pagans', Papists at this day; with other congregations in our own Church; and we shall see, the Lord hath been rich in his grace towards us, in respect of them; and let it be our shame, that they should outstrip, or keep pace with us in obedience: so for personal gifts, as wit, memory, leisure, etc. know we, that according to our means, the Lord expects a proportion of knowledge, and practise: neither will it suffice, that we equal others of less means, etc.  
Thirdly, let no man swell with conceit of his great Use 3 means, or abundance of knowledge: greater cause of humiliation, then of pride, have all such: in as much as the Lord expects a greater measure of obedience from them, then from others: apply these things.  
Before we pass from this place, it shall not be amiss to propound one doubt, that perhaps may disquiet weak consciences: shall they all perish that sin in the law? and that sin without law? who then shall be saved? Ans. To this the answer is, that the Gospel points at a remedy for this rigour of the law; these sentences are legal, and the Gospel only reveals exceptions: such as these: first, except Christ satisfy: secondly, except faith apprehended his satisfaction 
z joh. 3.10. Gal. 3.13. : and thus must all legal sentences be understood.  
It was the Apostles discretion, Obser. to conceal these evangelical exceptions, because he here dealt with men puffed up with conceit of their own righteousness, Mat. 19.17.  
Use. And it warrants the like wisdom and practice in a minister, whiles he is to deal with iust●c●aries men vnhumbled in respect of their unrighteousness 
a jona. 3.4. Act. 2.36.37. Iud 23. : words of comfort must be ministered in season: Isay 50.4. which season may as well be prevented, as overshipt.   

Verse 13. For the hearers of the Law are not righteous before God: but the doers of the Law shall be justified.  
Verse 14. For when the Gentiles which have not the Law, do by nature the things contained in the Law, they having not the Law, are a Law unto themselves.  
Verse 15. Which show the effect of the Law written in their hearts, their conscience also bearing witness, and their thoughts accusing one another, or excusing.  
THese three verses included in a parenthesis, contain answer to objections that might be made out of the twelve verse. As first, whereas Paul had said, that the jews, sinning in the law, should be judged and condemned by the law: the jews might thus except; that they are hearers of the law, and therefore not culpable of judgement, by the law: Ans. The Apostle answers to the consequence: though hearers, yet not therefore free from the sentence ot the law; reason, for not the hearers, but the doers of the law shall be justified; hearing sufficeth not, except there be doing also; the Gentiles plea for themselves, is also propounded and answered, ver. 14 as we shall anon see.  
For the meaning of the words, shall be justified, it may be demanded what is here meant by justifying, whether absolution and acquittal from guilt of sin, and acceptation for righteous: or rather being made righteous by inherent justice. Rhemists' here triumph over us as making justification, in this and all other places, to signify nothing else but acquittal from sin, and acceptation for righteous. Ans. Wherein first they slander us; for none of us teach that to be justified always signifieth to be absolved from sin.  supra in Capite primo. ver. 17. Neither in this and other like legal sentences, urge we that signification of the word; but to be justified, we say in the terms of the law, signifies to be righteous by inherent justice; and accordingly to be accepted as just in the sight of God: now whereas they hence infer, that therefore good works justify a man in the sight of God, and to that purpose allege this place, the doers of the Law shall be justified. Ans. We answer, that this sentence is to be understood hypothetically; that is thus; that a man shall be justified by the works of the law; if he do the works of the law; as the law prescribes them to be done; & this is indeed the drift of the Apostle, as appears to any man reading the place with attention, and judgement: not simply to show how a sinner is justified before God, but to show what is requisite to justification, according to the tenor of the law: to wit, not the hearing only, but doing; and that in such sort, as the law prescribes: and so we say, that if there be any man that shall bring unto the Lord the perfect obedience of the law, of his own performing; that man shall be justified, yea and saved by his works; but in as much as no man, neither natural nor regenerate, can so fulfil the law as the law requires, therefore still we conclude, that a man is justified by faith without the works of the law. Thus much of the meaning: see now the instructions.  
Obser. And hence first may be collected, that the bore hearing of the law, sufficeth not to justification, in the sight of GOD; because it is so plain, proofs needs not to be annexed: it hath truth both in law and Gospel.  
Use. And it may be applied to the overthrow of all that vain confidence, that our vulgar people have in the work done of religion: as how see we in common experience our people think it enough to salvation, that they keep their Church, are baptized, receive Sacraments, say over their Paternoster evening and morning? things that even Atheists may perform, Luke 81 13.14.15. jam. 1 2●.  
Obser. But more specially here observe, that the Covenant of the law requires perfect obedience to righteousness and salvation, Mat. 1●. 17. Gal 3.13.  
In which obedience these things must concur according to the tenor of the law: first, that it be performed by ourselves, for the law reveals not the mediator: secondly, it must be inward, as well as outward 
b Rom. 7.14. : thirdly, perfect in parts and degrees 
c Deut. 6.5. : fourthly, constant and continual from the conception, without the lest interruption, through the whole course of the life 
d Gal. 3.10. : the lest thought dissonant from the law, laying us open to the curse.  
Use. Whence it will easily follow, against all justiciaries: that no flesh can be justified in God's sight, by the works of the law, in as much as we are all transgressors 
e Rom 8.3. , which reason concludes as well men in grace as those in their pure naturals 
f Psal. 143.3. : this question will be more seasonably discussed in the process of the Epistle; and therefore I here pass it over: only I say as Paul, Gal. 4.21. When he had fully proved this point: tell me saith he, you that will needs be under the law, and require righteousness and salvation thereby; do you not hear the law? you must perfectly keep the law in all points, if you will be justified thereby; which if it be impossible to flesh 
g Rom. 8.3. , and we have all flesh, though mingled with spirit after grace 
h Rom. 7. Gal. 5.17. , why stand we out at the staves end with the Lord? refusing his gracious offer of righteousness made us in Christ jesus. But to proceed.   

Verse 14. For when the Gentiles which have not the Law, do by nature the things contained in the Law, they having not the Law, are a Law unto themselves.  
Verse 15. Which show the effect of the Law written in their hearts, their conscience also bearing witness, and their thoughts accusing one another, or excusing.  
Having answered what the jews might object, he now preoccupates the Gentiles plea for themselves: he had said, that even they that sinned without the law, should perish also without the law, verse 12. Some Gentle might here object, that not having the law, they could not transgress; neither were culpable of judgement; the Apostle answers, that though they had not the law written in tables of stone, as the jews; in which respect they might be said not to have the law: yet had they the knowledge of the law, in respect of the outward works thereof, written in their hearts, and this he proves: first; a facto, by their deed; they did the works of the law, therefore knew it; secondly, from testimony of conscience; accusing in breaches, excusing in observances of the law; therefore had some knowledge of the law of God, and could not pled absolute ignorances this the sum.  
Obser. Now the first thing here observable is the periphrasis or description of the Gentiles; they were such as had not the law; that is delivered to them in writing, or by special revelation, as had the jews: Psal. 147.20. Ephe●. 2.12 Acts 14.15.16. etc.  
And lest any blame the justice of God in this behalf, know that the Lord is bound to no people, or person; that he vouchsafed the scriptures to the jews was his special mercy 
Deut. 4. Exod. 19 : that he denied that mercy to the Gentiles, it was of his absolute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whereby he may do with his own, what thinks him good 
k Mat. 20.15. ; no man having given him before. Rom. 11.35.  
Use 1 Hence then it will follow, that at lest in the days before Christ, there was no such universal grace, as some now dream of; whereby is given to every man, sufficient grace to be saved if he will; nor that then there was any such will of GOD, that all and every man should be saved; sith the law itself, that cannot save those that trust thereunto, in respect of exact knowledge, was not vouchsafed unto the Gentiles, much less the Gospel, wherein the mediator of righteousness is revealed, Ephes. 2.12. & 3. ad medium. Act. 14.16.  
Use 2 And this should incite us of the Gentiles now to magnify the grace of our GOD; that hath set open, even unto us Gentiles, the door of faith, Acts 22.22.  
Obser. A second thing here observable is, the fact of the Gentiles, and the principle of their fact: they do by nature the things of the law. For the sense of the words: lest any Pelagian hence infer a power in Nature, since the fall to fulfil the whole law: it shall not be amiss, a little to inquire the meaning, of what Paul here speaks. The things of the law: indefinitely spoken, and is particularly to be understood; for all they knew not, but some things prescribed in the law they knew, and practised; some worship they performed unto God, and were strict observers of civil justice, and honesty; as appears both by laws, enacted for observance of both, and by histories, recording the excellent virtues of many heathen. By nature. Nature is here opposed, either to scripture, or to grace; and may thus be understood; either that the things they did, they did by instinct of Nature, and by the dictamen of reason natural, without any direction from Scripture, or special revelation; or else thus, by power of Nature, without any assistance of renewing grace; but the first sense seems most pertinent; which sense standing, this Text is too narrow to infer so large a conclusion, as Pelagius would hence infer: for how will it hence follow, that there is in Nature since Adam's fall, a power perfectly to fulfil the whole law, with performance of outward and inward obedience in all things; because Paul here testifieth, that the Gentiles, by light of nature do some outward works prescribed in the law? What logic, but Pelagian, would out of particular premises, infer so general a conclusion?  
That which we may take notice of, Obser. for our instruction, is this: how forcibly the divine light of Nature inclined the Gentiles to obedience; something of piety and honesty they knew; and what they knew many practised. I might be infinite in exemplifying their conscience of oaths, love of parents, justice, temperance, truth, etc. Histories are known to the learned, and let others read the history of Abimelech 
l Gen. 20. , and call to mind what Paul speaketh of the incest amongst the Corinthians, 1 Cor. 5.1. Use.  
And it shall be the just condemnation of many in the Church of GOD, at that great day, that the Heathen by nature showed more conscience of obedience, after their measure of knowledge, than those in the Church whom the Lord hath so plentifully instructed by his word, and daily exhorted to obedience? what Christ speaks to the jews of his time, we shall one day see verified; the Ninivites, Queen of Saba, the heathen, shall rise up in judgement with the Children of the Church, and shall condemn them 
m Mat. 12.41.42. . To read of the extreme detestation of drunkenness amongst the Lacedæmonians, and see the bezelling of these swaggering times; how, what they counted brutishness, our gallants call manhood 
n Isay 5.22. : how makes it us pity those poor heathen, and loathe those, that under the title of Christians, practise intemperance more than heathenish? Lucretia, how priced she chastity? that chose to redeem it with loss of her life? and shall it not judge those prostibula amongst Christians, that set sale of honesty and all womanhood? what should I speak of their hatred of bribery? reverence or their priests, conscience of promises, religion of oaths? etc. surely what Paul speaks of one particular, we may make more general, such viciousness seen amongst us, as was scarce named amongst them; many virtues admirable in them, whose very names are worn out amongst us, and their mention argued of novelty; I say no more, but if Christ teach, that it must be greater righteousness then heathenish or pharisaical, that shall give admission unto God's kingdom, what hope of salvation have those, that come not near the virtuous life of heathens? But proceed we in the Text.  
They having not the Law are a Law to themselves.] Sense; that is, are as a law, doing the office of the law; ordering and directing their lives, prescribing what is to be done, what to be avoided, by that dictamen of reason GOD hath imprinted in them; the note will be best gathered, after the explanation of the next words.  
Which show the work of the Law written in their hearts.] The work of the Law, some interpret the office of the Law; which is to command things to be done, to forbidden things to be forborn: others the sentence and sum of the law; which is, to love GOD above all, and our neighbour as ourselves: I take it, they best interpret, that by the work of the law understand the substance of external actions therein prescribed; which is well nigh all that the Gentiles had knowledge of: for as touching the right fountain, manner, end of our actions, they knew not: the works they knew and performed, but failed in the right manner of performance; written in their hearts: to wit, in respect of knowledge; showed by practising them; which they could not have done, had they not known.  
Hence than the observation offers itself that was made in the first Chapter, Obser. the nineteenth and twentieth verses; that the Heathens themselves knew something of the law of God. First, to deprive them of excuse; Secondly, for preservation of civil society, by exercising justice, honesty etc. against which if any shall object, that it is the privilege of God's children in grace, to have the law written in their hearts; 
o jer. 31.33.  Ans. The place is to understood. First, of distinct and particular knowledge, which Heathens had not. Secondly, in respect of sincere affection, endeavour, and some acceptable measure of performance.  
If again it be objected, that some of them were brutish, both in understanding and practice. Ans. They were such as did suffocate, and extinguish the light of nature in them; keeping down the truth in unrighteousness; and therefore justly given up to a reprobate mind 
p Rom. 1.18.19.20.21.28. joh. 1.9. . The uses of this point, see in the annotations upon the first Chapter, the nineteenth and twentieth verses. And thus much of the first evidence, proving the Gentiles knowledge of the law: the second followeth; which is, the concordant testimony and works of conscience. The opening of these words and their application to the Apostles purpose, see above in the coherence.  
That which is to be observed out of this verse, I will comprise as briefly as may be, in handling shortly the common place of conscience; so much of it I mean, as the text seems to lead unto: as, first, the nature, secondly, the kinds, the offices or works of conscience: thirdly, the manner how conscience performs her office.  
For the first, what conscience is: many have elegantly given descriptions of it, from effects, adjuncts, etc. One calls it a little register, sitting in a man's heart, with a pen in hand, to make record of all thoughts, desires, speeches, actions of life. Another domesticus index. Another domesticus carnifex; another thus; it is that that is either the best friend, or the greatest foe; another thus, a friend soon offended, hardliest appeased; another, it is a bridle before sin, and a whip after sin: another, that that most men brag of, and fewest have; these are elegances not altogether unprofitable; see we more exactly the nature of it.  
Touching the name, Conscience; so called either because it is joined with science, exercising its offices, by principles of knowledge imprinted in the understanding; which principles they call Syntereses, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; or else, because a joint science or knowledge, wherein some other communicate with us, as God and ourselves.  
For the general nature, it is commonly inquired, whether it be an act habit, or power of the soul: that it is not a bore act appears, because sundry actions are given unto it; as to testify, accuse, excuse, acquit, condemn; as also because it can never be lost. That it is not habit, appears also, because it is borne with us, it remains therefore, that it is a power or faculty of the soul.  
For the subject wherein it is; that is either common or proper: the common subject, are reasonable creatures, all and only; men and Angels; devils tremble. jam. 2.19.  
Proper subject, is the understanding, not the will as all divines accord: the faculties of the understanding, are thus distinguished diversly. First, by their manner of action; one that simply considers things singular: secondly, that joins or disjoines things thus singularly considered. Thirdly, that discourseth either by inferring one out of another, or by ordering things one with another: again according to things considered, and ends why they are considered: the understanding part is thus distinguished: It is either contemplative, whose object is truth and falsehood: or practical, whose object is good, and evil: whose end knowledge of good and evil. Now in these and many other distinctions of the faculties of the mind, conscience is not yet found; what then? if we say it is that faculty of the mind whereby i● beholds itself; and all things in man by a kind of reflection, that it hath on itself; answering perhaps in office, to the common sense, in respect of the particular senses. 
Bern. pag. 366.  Hugo libro secundum de anima. Seems not to descent: his words are these out of Bernard: the heart knows itself by its own knowledge; and many other things: when it knows, or takes notice of itself, it is called conscience; when other things besides itself, science 
q 1 Cor. 2.11. & 4.4. : in which respect especially, it hath obtained the name of a witness; testifying on this reflection, as I may term it, of the mind upon itself, of all that is in the heart, etc.  
Out of all which particulars ariseth this sum, whereby in part the nature of conscience may be known: that conscience is a faculty of the mind, taking notice of all that is in the mind, will, affections, life of a man: and this seems to be the general notion of conscience, and the proper and first act thereof; other things ascribed thereto belonging unto it secondarily only; Whence it will follow, that a man by power of conscience may know whatsoever is in him, as what he knows, thinks, believes, wills, purposeth, grieves at, delights in etc. this being the proper office of conscience, to see, know, testify, what is in man 
r Eccles. 7.24. 1 Cor. 2.11. Rom 9.1. : which conclusion hath some use in the controversy, betwixt us and Rome, touching the knowledge of the graces of God in our hearts, testifying our election and effectual calling.  
But to proceed, Schoole-divines speak more narrowly of conscience, making it a faculty, or act rather of the practical understanding, concluding out of principles in the understanding, that things are to be done or not done; well done or ill done; where is omitted one special act, and office of conscience; that is, testifying of things already done or omitted: but to omit these speculations, which may perhaps distaste the learned, and amaze, rather than edify the simple reader; the nature of conscience will best appear by viewing: first, the acts or offices of conscience: secondly, the objects of the several acts: thirdly, the manner how these acts are exercised. For the first.  
The acts of Conscience are these, first, to testify or give witness; the object of which action, are all things in man, as was before said; but here we will restrain it to his actions. Ex: If the question be whether a thing were done by us, or no; conscience witnesseth of the doing, or not doing thereof 
s 2 Sam. 12.13. : I have sinned, said conscience in David, in judas 
t Mat. 27.3.4. : I have not conspired against Saul, saith David by testimony of his conscience; I have had my conversation in the world in sincerity (saith the Apostle 
u 2 Cor. 11.12. :) and this act of conscience, is performed without any such practical syllogism, as some have imagined to be the very nature of conscience; some help indeed it hath from memory, but none from the illative discourse of the mind.  
Since conscience is set in us as a witness to give Use 1 testimony of all actions, inward and outward; good or evil, done or omitted of us; therefore first, let no man sin in hope to lie hid for lack of witnesses; he carries a thousand witnesses in his bosom, 
Conscientia milletestes.  his conscience testifies, when the Lord cities it to answer, even of the most secret sins. job. 24.13.14.  
Secondly, hence we are taught, not to hunt after Use 2 eye-witnesses of our good works; conscience alone giveth sufficient, and comfortable testimony.  
Thirdly, comfort thyself with this witness of Use 3 thy sincerity and innocency, in midst of all slanders, and uncharitable surmises of malicious men 
z 1 Cor. 4.4. 2 Cor. 1.12.  let it suffice, that thou hast God, and thine own conscience witnessing with thee.  
A second act of conscience is, to give judgement; and this act, according to the divers considerations of the object, is diversified. Things whereof conscience judgeth, are first, facienda; things to be done, or not to be done; and these are considered either universally, without respect to particular circumstances, or else particularly, with respect to such time, place, person, manner, etc. and in things of this nature, the practical syllogism hath use; Ex: when a man is tempted of Sa han to commit Adultery; the mind hath this reasoning with itself, whether it be to be done or not; the ynterisis or principle natural ●s this; all filthiness is to be avoided; the dictate of Reason assumes this minor, adultery is filthiness; and conscience infers the conclusion, therefore Adultery is to be avoided: so in good duties, where this conclusion comes into deliberation; whether war to be undertaken against the enemy of the country; the principle natural is this; our country is to be defended; but this war tends to defence of our country, saith the dictate of Reason therefore infers the conscience, this war is to be undertaken  
To this act of conscience, there are two other conjoined; in evil things so apprehended at lest by judgement and conscience, remur muration and a voice, as it were, of inhibition; do it not: as in Reuben touching the murder of joseph; conscience, no doubt, suggested to him that inhibition: slay him not for he is a brother.  
In good things so apprehended, there is also another act of conscience, which we call instigation, and a voice, as it were, of provocation to do them; as in P●late, in that deliberation touching the murder of Christ: upon evidence of his innocency, conscience concluded that he was to be absolved: and suggested that duty; absolve him, or seek to lose him, and the like see we in common experience of ourselves; stir up to good duties: restraints from sins by conscience; and when duties thus suggested, and after a sort exhorted unto by conscience, are omitted; when sins disdained by conscience, and from which it discourageth, are committed, these are called sins against conscience.  
And herein see we the great mercy of God towards us that knowing our headstrong inclination to evil, hath set in us this bridle, as it were, of conscience, Use. to restrain us; and being privy to our dullness in holy duties, hath given us this spur, to stir us up to obedience. Well is it with them, that hear in all things, and follow, the voice of conscience rightly informed; and uncomfortable their estate, that turn the deaf care to her suggestions.  
A second thing whereof conscience gives judgement, is, the quality of things either done or omitted; as that they were well, or ill done or omitted: and herein is also use of the practical syllogism. Ex. in that sin of judas betraying Christ jesus; there was no doubt this reasoning in his mind. The Synterisis laid this proposition; he that betrayeth innocent blood, sinneth; thou judas hast betrayed innocent blood; therefore thou hast sinned, saith conscience inferring the conclusion. So in good actions by the same kind of reasoning, conscience gives judgement of good actions that they were good, & well performed.  
Dependant upon these actions, be others: as first, in evil, accusation: etc. that is, a continual laying off our sins to our charge, as it is said of David, after numbering the people 
y 2 Sam. 24.10. , and after the cutting off the lap of Sauls garment, that his heart smote him; that is, his conscience accused him, told him he had done evil.  
Secondly, condemnation 
z 1 joh. 3.20. , by applying the curse of the law to the soul of the delinquent, in the like practical syllogism as before.  
The consequents whereof, are fear and trembling 
a jam. 2. : grief and sadness 
b Dan. 5. : desperation, etc. as in Cain, judas, etc.  
In good duties or innocency, excusing or clearing of ourselves from guilt; & so absolving from punishment. Whence follows comfort in the soul, joy, boldness to come into God's presence, even in the midst of judgement 
c 1 joh. 3.21. : & these are the actions & offices of conscience: and we have seen the manner how it performs them.  
Use 1 The use of all is this; first, that we therefore fear to wound conscience, or to sin against it: we need no other accuser, judge or tormentor; it is all these to a sinner.  
Secondly, that we hereby encourage ourselves in well-doing, though we see no outward acceptance, or encouragement afforded us by men: an excusing and peaceable conscience is comfort abundant to a child of God. 2 Cor. 1.12.  
Proceed we a little farther; there are accident to conscience in the performing of these offices of judgement, two things: first, error: secondly, scruple arising there from. Error hath place both in things to be done, and in things done: scruple especially in things deliberated, and not yet performed.  
Error of conscience in both kinds, is of two sorts: it errs two ways; either by a false assumption, the Synteresis being corrupted, or by false applying of true principles in the conclusion.  
By a false assumption; as when a man mistakes good for evil, or evil for good; that is, thinks that good which is evil, or that evil which is good: by which mistaking, it comes to pass, that conscience resolves, where it should restrain; restrains, where it should resolve; condemns, where it should acquit; acquits, where it should condemn. Exemp. It shall come to pass, that he that killeth you shall think, that he doth God good service 
d joh. 16.2. : that is, having his judgement blinded, taking evil for good, his conscience shall clear, acquit, comfort him, even where if judgement were not erroneous, it would condemn him: examples of this kind of erroneous conscience are frequent amongst our people: so see we many practising usury, without any remurmuration of conscience, through error of judgement, etc.  
The second manner of conscience erring, is by false application of true principles; instance whereof schoole-divines make this: this principle is true; that GOD is above all, and only to be beloved: here is the error of conscience, when it concludes from this true principle misinterpreted, that therefore our neighbour is not to be beloved: again, that thanksgiving is part of God's worship; therefore no thanks to be given to men, as instruments of God's blessings unto us; and of this kind of erroneous conscience, the world is full: Recreations are lawful; a true principle: Ergo, this recreation, suppose cards and dices in this measure, at this time, lawful; here is the error. Religious adoration is not to be given to creatures; a true principle; therefore we may not kneel in the act of receiving the Sacrament; an erroneous conclusion. Christians have liberty in things indifferent; a true principle; therefore not bound to obey Magistrates in things indifferent: an erroneous application. Ostentation to be avoided in prayers; a true principle; therefore we may not pray with our families; an erroneous conclusion, etc.  
Causes of these errors assigned are these: first, ignorance, either universal or particular: secondly, neglect of means of reformation: thirdly, self-love, fourthly, pride, and that which Peter calls singing our own song, and a disdain to yield to the judgement of men better informed.  
Before I pass from this place, it shall not be amiss to propound that usual question; whether, and how far erroneous conscience binds, for explanation. Exempl. A man through error of judgement, is persuaded, that it is a necessary part of God's worship to be present at a Mass; the question is, whether that man be bound in conscience to be present at a Mass, so that the omission thereof, shall lay guilt of sin upon his conscience; or thus, a man is persuaded in judgement, that to kneel at the Communion, is a kind of Idolatry, and utterly unlawful; it is demanded whether a man having this settled persuasion, be bound to abstain from kneeling; and whether kneeling, he lay guilt of sin upon his conscience; or thus, a Papist living amongst us is persuaded, that it is utterly unlawful to be present at our Church service; the question is whether he be bound in conscience to abstain from our congregation; so that if he be there present, he shall sin against God? Ans. For distinct answer to this intricate question; we must distinguish of things whereabout the error is: they are either such as are simply commanded, or secondly, simply forbidden, or thirdly, of indifferent nature, betwixt both: simply neither commanded, nor forbidden.  
Now if the question be touching the settled error of judgement in things simply commanded, or forbidden; the answer, as I judge, is this: that the omitting of a thing forbidden of God erroneously judged lawful to be done, is a sin in the omitter interpretative, as the schools speak; and yet secondly, the conscience is not bound to do the things so erroneously judged lawful; 
Hieron. ab Hang. in moral.  and I judge hereof with an ancient schoolman; that there is much difference betwixt these two propositions in this case; the conscience suggesting that an Idol is to be worshipped; to say the party, during that error of judgement and suggestion of conscience not worshipping the Idol, sins: and to say, that while that suggestion of conscience continues, he is bound to worship the Idol: the first proposition is true; the second false; Reason of the first proposition is, because according to such a man's judgement, that was a duty, and therefore neglect thereof may be reduced to lack of fear of God. Reason of the second this; because erroneous conscience absolveth not from God's precept, which bindeth, not to commit Idolatry: more plainly thus; it sufficeth unto sin, to do against conscience; it sufficeth not unto duty, to do according to conscience, except the conscience be ruled by the word of God; the same is to be holden of the second instance, and the like; where the conscience errs in judging that unlawful, which is a commanded duty; he shall sin, that judging it unlawful to come to our churches, yet comes; because he doth that which he judgeth to be a sin yet will it not follow, that he is bound not to come; for the error of conscience cannot dispense with the bond of God's precept.  
So than you will say, not doing or doing in such a case he sins: true, but yet here is no absolute perplexity; for there is a third thing required; that is, deponere erroneam conscientiam, & that is the remedy in such cases; labour to be better informed, that thou mayest free thyself from this dangerous necessity of sinning.  
As touching error about things indifferent, the case is something different; while a man judgeth of a thing indifferent that it is unlawful; for during such judgement, both he shall sin in doing that which he judgeth unlawful, and secondly he is bound not to do it: because the Lord hath commanded touching things indifferent, that they shall not be done with doubting 
e Rom. 14.23. , much less where the judgement is fully persuaded of their unlawfulness: and thus much of the settled error of conscience.  
A second accident befalling conscience, is scrupulousness arising from some error, or ignorance more or less in the judgement, and it differs thus from that other conscience commonly called erroneous; for that there is a judgement and resolution passed (though erroneously 
f Rom. 14.14. ) here, no judgement passed either way, but a desceptation and debate in the mind, whether the thing to be done, be lawful or not. Rom. 14.23.  
And of this there are degrees: first, where the mind hangs in ●quilibrie, as it were, in even poised, inclining neither way, which is called ambiguity: secondly, where the mind is inclined more one way, than the other, yet not fully resolved; and is called suspicion, more properly conjecture.  
Causes of it as of the other; ignorance especially particular: secondly, a niobium, as some term it, of pious humility and fear.  
Concerning this state of the mind and conscience, it is usually demanded in things indifferent whether during scruple, the thing doubted of may be done. Ans. I take it no; for the Apostle affirms that what so ever is not of faith is sin. Rom. 14.23.  
What then is the course to be holden in such condition of the conscience? Ans. This is the principal: make conscience to use the means of resolution; such as are conference, study, etc. without prejudice, and with sincere desire to be rightly informed, and humble purpose to yield to the truth once evidenced; prayer unto God, etc.  
For absolving of this place, this question shall be propounded; whether in case of such error, and scruple of conscience, the Magistrate may urge to do things lawful, contrary to judgement whereof we are not yet thoroughly resolved. Ans. I take it yes; with these cautions: first, that there be care taken for better information, of the erring, and for resolution of the doubting conscience: secondly, that advice that Antonine, Archbishop of Florence, once gave, is not to be omitted; that scrupulosi be not too hardly dealt withal: thirdly, that punishment and compulsion be not hastened, so long as there appears a desire and godly endeavour to be better informed: these specially in things indifferent.  
Whether sins a man in abstaining from acting an indifferent thing, lawfully commanded by the Magistrate, during his scruple? Ans. Yes, for his scruple frees him not from the obligation of God's precept, touching obedience to the Magistrate.  
And should he also sin, if during his scruple he should do it? Ans. Yes; Rom. 14.23. these three conclusions pertinent to this purpose, let them be considered.  
A man doing or abstaining from any action, contrary to the dictate of erroneous conscience, sins: Reason, because God hath commanded that we go not against conscience.  
A man doing or abstaining according to erroneous conscience, as erroneous, is not free from sin; nay sinneth, because GOD hath no where commanded or warranted to do according to conscience simply: but with this supposition, that conscience be rightly informed by the word of God, and as was before said, the error of conscience dispenseth not with obedience to God's law.  
Thirdly, in such case there lieth a bond upon the conscience, to free itself from error, wherewith it is entangled: and continuance of error through neglect of means of better information, is censurable of obstinacy before the Lord.  
Now the use which we make of all this now spoken, Use. is this: that therefore we be diligent, by all means, to inform our judgements, touching all actions of life: great is the force of conscience both ways, either to comfort if thou do well, or to cast down, if ill: secondly; there is nothing that thou canst do well, whiles thy conscience is polluted, or erreth, or doubteth 
g Tit. 1.15. Rom. 14.23. . Thirdly, conscience erring may excuse but vainly, terrify needlessly, and would God in these scrupulous times, this care of right information, might be conscionably undertaken; perhaps the peace of our Church might be more, and without all doubt the peace of our conscienences would be far more ; and that distaste of conference for information, upon prejudice and too much stiffness in our own opinions, how continues it the maim of our Church? and robs the people of much of their comfort? Beloved, I blame not any for abstaining while scruple lasteth; but this is that I lament, and pray in the bowels of Christ jesus, may be reform: that conferences of things now controversed may more conscionably be endeavoured, and less scornfully rejected. In things substantial, I love resoluednesse: in matters of less importance thus I am minded, and I think with warrant; not so to resolve, but as willing to change sentence when better reason shall sway me.  
Proceed we now briefly to the last thing in this common place; that is the kinds or divisions of conscience; which are diversly assigned: first, according to the light that directs it, thus: one directed by principles natural, which they call natural conscience; another enlightened with the knowledge of the scripture, and by it directed in all his functions. Of natural, and as we may term it, heathenish conscience, this scripture now in hand treateth; whose light (though imperfect,) directs notwithstanding to do some duties; & restrains from some sins, as we see by those many wholesome laws made by them against perjury, murder, whoredom, etc. and those terrors, termed by their poets, furies, wherewith in gross sins, their conscience was possessed.  
Conscience Christian, hath, besides this divine light of nature that other clear light of the scriptures to direct and guide it; whose guidance is more large and more distinct, then that which heathenish conscience had: these things might be profitably pressed further, but I fear I have been already too long in them. Bernard (if that Treaty of conscience be his) makes four sorts of conscience, first, m●la & tranquilla; 
D●latata.  secondly, m●la & turbata; thirdly, bona & tranquilla; fourthly, bona & turbata: an evil quiet conscience▪ an evil troubled conscience; a good quiet conscience, a good troubled conscience. Of evil quiet conscience are three sorts; first, the large conscience, that swallows small sins (as they are termed) without scruple or remurmuration: stirs only in gross enormities; trembles at murder, pleaseth itself in rash anger: restrains from great oaths, by wounds blood, etc. makes no conscience of those by faith, troth, bread, fire▪ etc.  
Second kind of quiet evil conscience is, 
S●pita.  the slumbering and sleeping conscience; that stirs not, till it please God by affliction, or fear of death to awake it 
h Gen 42.21. . Than all the world for a good conscience.  
Third the seared or brawny conscience that in life and death, prosperity and adversity, 
i Ephes. 4.18. 1 Tim. 4 12.  is senseless as a stone; as is said of Naball 
k 1 Sam 25.37. . I spare the large handling of these particulars; reasons or causes of this evil quiet conscience, these: first, ignorance 
l Ephes. 4.18. , secondly, error 
m joh. 16.2. , thirdly, commonnes of sin, when it is grown into fashion; thus it is thought, the patriarchs swallowed up their Polygamy, fourthly, custom of sin, fifthly, want of a sound and faithful ministery, 1 Cor. 14.24.25.  
But hence are these two consectaries; first, that every quiet conscience is not presently a good conscience, because quiet: for even evil conscience may be at peace; and many proclaim their misery and shame, that living in gross sins, thank God they were never troubled in conscience.  
Secondly, that therefore the not stirring or recoiling of the conscience, is no good rule to walk by joh. 16.2.  
A second kind of evil conscience is the stirring or troubled evil conscience; which also hath three differences: first, which stirs in small things, swallows up greater in silence, 
n Mat. 23.24.  grudgeth at breaking the fridays fast, at flesh in Lent, but at no time sticks at strange flesh. This generally popish Conscience.  
Secondly, which accuseth and terrifieth for doing good, or omitting evil, through error of judgement.  
Thirdly, that too sorely accuseth, though rightly, as in Cain, Gen. 4.13. judas, Mat. 27.3 4.5.  
To remedy the just terror of the conscience this do: first; humble thyself under the mighty hand of GOD, acknowledging thy guiltiness 
o Psal. 32.3.4.5. : secondly, beg earnestly of the Lord, to have thy conscience sprinkled with the blood of Christ, Heb. 9.14. Rom. 5.1.  
Add as signs of an evil accusing conscience these: first, to fly the stroke of the ministery 
p joh. 3.20.21. , secondly, fearfulness and trembling in darkness and solitude, even at the noise of a leaf shaken 
q job. 15.21. : thirdly, general disquietness in the heart. Isay 57.20.  
A consectary hence is this, that even stirring conscience is not a good conscience. Follows now that which we call good conscience.  
Of good conscience I here speak, not intending an absolute goodness; which is none since the fall. I know conscience perfectly, and thoroughly good, is always stirring, yet excusing and comfortable: as appears by Adam's fearless conversing with God's Majesty, in time of innocency: and therefore all that deadness and dullness of conscience, all accusations and terrors of conscience, let them be as so many remembrances of our natural guiltiness, and falling from our first estate.  
But of conscience, as it is good in part after regeneration, so speak I, and so would Bernard be understood: this also is of two sorts, good and quiet, good and troubled; not that the goodness of conscience stands in disquietness, but that there may be a good conscience, where there is trouble, and some degree of terror.  
The good quiet conscience, is that that rightly excuseth in Christ jesus, upon privity of performing the conditions of remission, faith and repentance, this that Solomon calls a continual feast 
r Pro. 15.15. , the jewel of a Christian, and as one well terms it, heaven upon earth. It hath joined with it boldness and liberty to come into God's presence 
s 1 joh. 3.21. , secondly, comfort in judgements, yea in the expectation of that judgement of the great day, 1 joh. 4.17. 2 Tim. 4.8.  
Means to obtain it: first, to judge and condemn ourselves 
t 1 Cor. 11.31. : secondly, establish faith in Christ's blood 
u Heb. 9.14. : thirdly, desire in all things to live honestly, Heb. 13.18.  
A good troubled conscience, is that that accuseth, for the breach of the law, and sometimes fills the heart with disquietness; see David's heart smiting him 
x 2 Sam. 24.10. : and this I call good, not simply, but first because it tends to good in God's children: secondly, for that it is in a measure in those that are sprinkled in their hearts from an evil conscience 
y Heb. 10.22. : thirdly, because there is some rectitude in the performance of these functions.  
This state of the conscience is felt, ever now and then in some measure in God's children; and as Bernard saith well, some of God's Saints have more of the quiet good conscience; some, more of the troubled good conscience: the first is the happier, the second the stronger, but both righteous. Wouldst thou then know whether God be well pleased with both? that God that frees one from temptation, strengthens the other in temptation 
z 2 Cor. 12.9. : the one feels that the Lord is sweet, the other proves that the Lord is strong; strong in deed and mighty in battle, wherein though he suffer his servants to be pressed, yet not to be oppressed through the multitude of his compassions.  
Notes of goodness of conscience joined with terror: first, except in violence or temptation, it holds the principle, yet God is good to Israel; as in another case David speaks 
a Psal. 73.1. : secondly, resolves, though the Lord kill him, yet to put trust in him 
b job. 13.15. , the violence of temptation being overblown: thirdly, earnestly seeks to God by prayer: fourthly, carefully, and with an hungering desire, hangs on the ministery of the word: and no Physician more welcome in the deadliest sickness of the body, than an interpreter, that one of a thousand, that declares gods righteousness to a man thus troubled 
c job. 33.23. : fifthly, continues die ways of God's commandments, usually with more strictness, and more zeal, than others less troubled; as Bernard well saith, the one in sweetness, the other in sharpness, runs the way of God's commandments.  
And thus much of the nature, offices, accidents, and kinds of conscience; wherein, if I seem to have been long, consider in what times we live: secondly, how necessary the knowledge of conscience is; and for amendss of this prolixity, expect even compendious brevity in all that followeth.  
Now by this that hath been spoken, the meaning of the words is explained; the applying of this verse to the conclusion, see in the Analysis; the thing proved is, that the Gentiles that knew not the law of Moses written, yet knew by nature some things of the moral law of God, this proved by two arguments: first, their fact in outward doing the things which the law contains: secondly, their conscience, excusing in well doing, accusing in evil: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Coattestante. That is, together with their fact; as their fact testified their knowledge or the law, so their conscience also witnessed the same. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; their thoughts, or rather their reasonings and discourses; because conscience performs these offices by discourse, which we called the practical syllogism: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; that is, as I take it vicissim; not as our English reads, one another: but as it whereby turns; one while accusing, to wit, in evil doing; another while excusing, to wit, in doing well.   
Verse 16. At the day when God shall judge the secrets of men by jesus Christ, according to my Gospel. 
IN the day when God shall judge the secrets of men, etc. The 13. 14. 15. I judge with M. Beza to be included in a parenthesis: and these words to be referred to the twelve verse; expressing the time, when the Gentiles shall perish for their breach of the law of Nature; and the jews be judged by the law, that is in that day, when God shall judge the secrets of men, etc.  
Now the particulars of this verse are these: first, the time, when we shall be judged, at that day: secondly, who shall judge, God: thirdly, what he shall judge, the secrets of men: fourthly, by whom he shall judge, by jesus Christ: fifthly, the proof hereof, or reference of the people to the evidence hereof, according to my Gospel.  
Obser. In that day.] So though the Lord for a time delay to punish the rebellion of wicked men, yet will a day come when every transgression shall receive its recompense 
d Eccles. 12.14. : some sins are here punished, that we may know there is a providence, taking notice of all: not all here punished that we might know there is a judgement to come; other reasons of the delay; first, to prove the patience of God's children: secondly, to aggravate the torments of the wicked that have despised his patience.  
Use 1 For the use, see Annotations on the second chapter, the third verse.  
Use 2 Let ungodly men hence conceive terror for sins, and speedily turn from their iniquities: Acts 17.30.31.  
Let us all learn conscience and fidelity in our callings, Use 3 2 Cor. 5.10.  
Let it patiented our hearts in all afflictions, jam. 5.7. & 11. Use 4  
God:] that is, the Father: although it matters not much whether we take it here essentially, or personally; this act, for the substance of it, belonging to all the three persons; though with some difference in the manner of administration.  
This aggravates the terror of this judgement to the wicked, considering they have to deal with God, Use. unto whose eyes all things are naked, and uncovered 
e Heb. 4.13. , whose justice is infinite, whose pure eyes can endure no uncleanness 
f Hab. 1.13. , whose power is unresistible, and that in his wrath is a consuming fire 
g Heb. 12.29. : and let this terror of the judge persuade us, 2 Cor. 5.11.  
The secrets of men.] Obser. So that our secretest sins shall not escape his notice and strict censure, Eccles. 12.14. 1 Cor. 4.5.  
Vain therefore that digging deep of hypocrites to Use 1 hide their counsels from the Lord 
h Isay. 20.15. : in vain doth the Adulterer weight for the twilight 
i job. 24.15. , and the strumpet cover her with darkness, as with a mantle; GOD seethe in secret 
k Mat. 6.4. , and shall one day reward them openly.  
And let it teach us to avoid, as well secret as open Use 2 sins; considering we deal with such a God, as to whom darkness and light are both alike 
l Psal. 139.12. : and learn, as the Lord speaks to Abraham, to walk before God, and to be upright. Gen. 17 1.  
Hence learn to refrain judgement of men's secrets, Use 3 lest thou encroach upon God's Royal prerogative: and prevent not the time which the Lord hath appointed for discovery of secrets, lest by over hasty censure, thou condemn the innocent, 1 Cor. 4.5.  
Obser. By jesus Christ.] As the immediate executioner of that judgement: Compare Acts 17.31. And all the proceed therein; to which also may be applied that place, joh. 5.22.23. this being a part of the administration of the world committed unto Christ the mediator, compare also Act 10.42. partly as a recompense of his humiliation 
m Phil. 2.9.10. : partly because the proceed of the judgement being visible, it seemed convenient that the judge himself should be conspicuous.  
Use 1 Now brethren, how unspeakable is the comfort of this one meditation to the Children of God? that Christ their brother 
n Heb. 2.11. , their redeemer, their mediator, shall be also their judge; and how should we not rather love and desire his appearing 
o 2 Tim. 4.8. ? then slavishly fear the mention of it; compare Rom. 8.33.34.  
Use 2 And how should this astonish with fear and trembling, all those that have pierced him through 
p Apoc 1.7. , despised his grace, and trampled under their feet the blood of the Testament? Heb. 12.18. to the end.  
See we now the evidence to which we are referred for the proof hereof.  
According to my Gospel.] Paul's gospel not in respect of revelation 
q Rom. 1.2. : but in regard of dispensation. 1 Cor. 4.1. 1 Cor. 9.17. Rom. 16.25. for the fiction of an evangelical story written by S. Paul, as by Matthew, Mark, etc. Papists themselves begin to be ashamed of.  
Sense. According to my Gospel.] That is to say, according as I have taught in preaching of the Gospel.  
Obser. Hence then may be collected, that the doctrine of the last judgement is a part of the Gospel, and that not only as a preparative to grace, by breaking the heart 
r 1 Cor. 5.11. , but first, because it serves to explain the office of Christ, and is a part of his kingly function; and secondly because it is also matter of great joy and rejoicing to the people of God 
s Luke 21.24. : and thirdly, a means to keep us in continual awe of God's majesty, and a spur to all faithfulness in his service, 2 Cor. 5.10.11.  
So that they are foolish exceptions of graceless people against the pressing and explaining of this Article of our faith; Use. we are ministers of the Gospel (they say) and therefore may not so terribly thunder out the judgements of GOD, nor meddle so much with the doctrine of the last judgement: Ans. as who say the doctrine of this last judgement, belonged not to the gospel; but thus bewray they their guilty conscience, and give evidence of their little or none assurance, or hope, of remission of sins, Acts 24.15.  
And thus have we absolved the first part of the Apostles assumption; wherein hath been proved, that the Gentiles are transgressors of the law of God written in nature; and therefore subject to condemnation: so far is it, that they should be justified by the works of the law.   

Verse 17. Behold, thou art called a jew, and restest in the Law, an gloriest in God.  
Verse 18. And knowest his will, and allowest the things that are excellent, in that thou art instructed by the Law:  
Verse 19 And persuadest thyself that thou art a guide of the blind, a light of them which are in darkness,  
Verse 20. An instructor of them which luck● discretion, a teacher of the unlearned, which hast the form of knowledge, and of the truth in the Law.  
Verse 21. Thou therefore which teachest another, teachest thou not thyself? thou that preachest, A man should not steal, dost thou steal?  
Verse 22. Thou that sarest, A man should not commit adultery, dost thou commit adultery? thou that abhorrest Idols, committest thou sacrilege.  
Verse 23. Thou that gloriest in the Law, through breaking the Law, dishonourest thou God?  
Verse 24. For the Name of God is blasphemed among the Gentiles through you, as it is written.  
THe second remains touching the jews: and is handled from this place, the 17. verse of the 2. chapter, to the 21. verse of the 3. chapter.  
The conclusion of which whole place is this, that the jews are also transgressors of the law; and therefore cannot be justified thereby. This conclusion is laid down from the 17. verse of the 2. chapter to the 24. proved in the 24. by testimony, as also in the 3. chapter from the 9 verse to nineteenth; cleared from exceptions from the 25. ver ● to the ninth for e of the third chapter.  
The passage to this conclusion, is by preoccupation and preventing of such things, as whereby the jews laboured to keep off from themselves, the sentence of condemnation, wherein is, first, an enumeration of their privileges whereof they boasted, with a concession of them, verse 17.18 19. ●0▪ secondly, a correction, wherein he shows the vanity of such privileges, without obedience; and a Rhetorical Dialogism, consisting of many galling interrogatories, propounds the conclusion obliquetie; viz. that the jews notwithstanding all their boasting, were transgressors of the law: which he proves from an effect of their transgression, confirmed by testimony of the Prophet Ezech. 36 23.  
The privileges whereof they boasted, were partly external; partly internal; outward privileges are first, the title of jews, and that as it seems in this regard, for that the Messiah was promised to come of the tribe of judah 
t Gen. 49.10. : secondly, the giving of the law, that is, because the Lord had vouchsafed them that dignity as to commit unto them the oracles 
u Deut. 4.8. : wherein they are said to rest, as in a matter of much grace and favour from God, as indeed it was; save only that they pleased themselves too much in the very giving of the law, without regard to the obedience of it, or respect to the end thereof, which is Christ for righteousness to them that believe 
x 2 Cor. 3.13.14. : there was the outward Covenant which GOD had made with that people, passing by all other Nations: in regard the Lord had called himself the GOD of Israel, and in the Covenant promised to be their God. These in the 17. verse.  
Inward privileges; knowledge of the will of God, and that in an excellent measure; in so much that they were able to discern, and put difference betwixt good and evil; to judge of things agreeing to the law, and to descry things dissenting therefrom: not only so, but able also to instruct others; which he enunciates, first, metaphorically; then plainly, as expounding his metaphor, verse 19.20.  
Where by the way, he shows that these things were in many but vain brags; residencing their vain boasting fitly to the fashion of our people: I trust I am not now to learn my duty; I hope I know what my duty is, and for need am able to instruct others. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whereby he means as I take it, the very Idea as it were of knowledge, and that truth taught in the law; and the platform of knowledge gathered into a compendious method for their own, and other men's information, etc. These their privileges.  
Follows the correction, in a vehement obiurgation: ut supra, where the words are plain, and free from difficulty: verse 22. Sacrilege; understand here generally the robbing of God of his honour.  
Obser. Now from the body of this Text: and drift of the Apostle, observe this one general conclusion: that no outward privilege, nor inward grace availeth any thing to salvation without obedience; it hath truth both in law and Gospel; great were the privileges of the jewish Nation, many the personal graces of many: compare this place with Rom. 9.4 5.6. yet no shelter from God's wrath, while severed from obedience: a wonderful dignity it was, as ever had creature, to be the mother of our Saviour; yet this was not that, that made the Virgin blessed; but her hearing and keeping of the word of GOD 
y Luke 11.27.28. . An excellent favour, to be brought up at the feet of Christ, and to be of his household servants; yet what availed it judas? an unreformed reprobate. An high dignity to be a preacher, and an interpreter of the will of God to his people, to work miracles, cast out devils, yet nothing available, if thou be a worker of iniquity 
z Mat. 7.22.23. : what profited it Esau, to be circumcised, to sorrow for sin, continuing in profaneness 
a Heb. 12.16.17 ? What jehu, that he was jealous for the Lord of hosts 
b 2 Reg. 10.16. ? not regarding to walk in the way of the Lord nor departing from the sins of jeroboam? What judas, that he was one of the twelve, an Apostle a doer of miracles, a sorrowful penitent 
c Mat. 27.3. , his heart hanging after his covetousness? What Balaam, that he prophesieth, wisheth to die the death of the righteous, refusing to live the life of the righteous 
d Numb. 23.10. : what the jews, to have eat and drunk in Christ's company, to have heard him teach in their Synagogues, considering they were for all that, workers of iniquity 
e Luke 13.27. ? or what us, to be baptised, to hear, read, know the will of GOD; while we are no doers of it? for search both Covenants, law and Gospel, see, whether they require not both, obedience. Exod. 19 5. jer. 31.33.  
To apply these things to justiciaries according to Use 1 the law, as the Apostle doth; see we how sandy a foundation the hope of all such men is built upon, that for outward privileges, promise' themselves salvation and righteousness; there is no such covenant, that if we be circumcised, borne in the Church, know Gods will, etc. we shall be justified; the law requires doing, and perfect doing of all the comers thereto.  
Give leave also to apply it after the tenor of the Gospel, and covenant of grace, wherein also new obedience is required to salvation, though to other ends, & on other terms 
f Heb. 5.9. : and set all such as boast of their Christendom, and other common personal graces, lay it to heart: knowing that their idle faith cannot save them, if it be severed from obedience; not that hath place in justifying, but yet is necessary in the person justified.  
Tnere be that thank God for their knowledge; and it is indeed a thank worthy gift of God; time was ● say they when I knew neither God not his will; now, I thank God, I know when I do will when I do ill, etc. A●●. but if thou know and do not, how is thy state bettered 
g Ioh 1● 17. Luc 12 48. ? others praise God they find sweetness in the word; whereas it was death to them to hear a Sermon, now they have a delight in hearing. Ans. a good gift of God, but nothing in avail without reformation ●● others boast of zeal; let them see judas 
k M●●k. 6.22. H●● 6.5. M●t. 13. ; others of grief for sin, their heart aches to think of them let them see judas 
k 2 Reg. 10.16.21. R●m 10 6. , ●●au 
l Mat. 27. ●. Heb 12. 1●. ; others of desires and fleeting purposes to leave sin; others of some momentante external reformation● this is ●uch; yet read we of many foul relapses and fearful apostasies. 2 Pet 2.2 ●.  
Use 2 And let it teach us, to join to all these worthy privileges & graces of God 
2 Cor. 7.1. , through reformation of our hearts, and lives, read 2 Cor. 17.1. wherein the Apostle hath comprised in a short sum, the whole doctrine of Christian reformation, first, the nature, secondly, the measure, thirdly, the grounds, fourthly, the means. The nature may thus briefly be collected out of the text: to be the purging of ourselves from all filthiness both of flesh and spirit, and growing to full holiness in the fear of God; the heart is not all 
n Rom 1● 10. 2 Cor. 6 20. , nor the outward man all 
o Heb. 10.22. : many things suffice not 
p Mark. 6. , but all filthiness must be forsaken: nor yet to cease from evil, except thou do good 
q Isay 1. l 6. . Full holiness implies two things, first, universality of graces 
r 2 Pet. 1.5.6 7 , secondly, perfection indegree: which though we cannot attain, yet must we aim at. Phil. 3.12.13.  
Reasons, the promises, first, of God's presence; secondly, of his acceptance; thirdly of his fatherhood; 2 Cor. 6.18.  
Means, fear of God, wrought thus, first, setting ourselves always in his presence 
s Psal. 139.18. Heb. 4.13. ; secondly, considering he hath pure eyes 
t Heb. 1.13. , thirdly, meditation of judgements particular, general; fourthly, God's kindness, Psal. 130 4. Hab. 3.19.  
These things may seem impertinently here applied to the evangelical, which are spoken according to legal covenant, in case of justification, but consider that they are thus applied Analogically only, having their truth also after a sort in the Gospel. 
Verse 21.22.23. Doctrine.   
Sundry other particulars might be observed out of this Text, one only I will insist on: & that is this, whereas the Apostle thus sharply chides the dissolute, life of those, that would be masters in Israel, and yet lived in wilful disobedience; we may observe, that there cannot be a more odious thing, then for a man to take upon him to teach others, neglecting in the mean while, to teach and reform himself: and how bitterly the spirit of God every where inveighed against such teachers: see Psal. 50.16.17. Math. 23.4  
And it should admonish every of us in place of teaching, to begin instruction and information at our Use 1 selves: sundry reasons there are moving to this duty; first, our admonitions otherwise grow vain, contemptible, and odious 
u 1. Sam. 2.12.13.14.17. ; evil practice in ourselves, not only impairing the authority of our teaching, but even making all admonitions loathsome unto our people, secondly, more hurt doth ill example than all instruction, admonition, or correction can profit; thirdly, besides that, the people usually attend more to example, then to doctrine, till that wisdom prescribed Math. 23.3. be learned: fourthly, and what a woeful case is that Paul intimates 1 Cor. 9.27. of such teachers, that preaching to others, themselves through disobedience become castaways, fifthly, to say nothing, that such men can never with that power, and fervency reprove that sin in another whereof their own conscience is guilty; yea it fares with such a man, as with him that holds a mad dog by the ears, he knows not whither is best, hold him or let him go: and what combats such men have, when they fall upon texts that point the finger at their own sores we see in experience.  

Verse 24.  But proceed we in the text. In this verse is the proof of the conclusion by a testimony of Ezechiel, cap. 36.20. The jews were transgressors, proof: for the name of God was blasphemed amongst the Gentiles through them; partly in respect of the wrath of God upon them for their transgressions, partly, for other their abominable actions, which opened the mouths of the heathen to blaspheme the truth, mercy, power, purity of the Lord, whiles their sins drew down the vengeance of God upon them.  
Obser. But here observe how the lewd life of God's people professing his name turns to the blemish and dishonour of the Lord 
w 2 Sam. 12.14. : experience hereof we see daily; let a profane man, that neither fears God nor reverenceth man, live in the grossest sins that can be thought of not a word of reproof or dislike uttered; let another that professeth religion, through infirmity, but once in his life to be overtaken, then are the mouths of all the profane multitude opened against the very truth, and profession itself: these are your bible-bearers, your professors, your men of the holy house, see their fruits, etc. The sin fearful in such as give occasion, see 2 Sam. 12.   
Verse 25. For Circumcision verily is profitable if thou do the Law: but if thou be a transgressor of the Law, thy Circumcision is made uncircumcision. 
IN these words is a new prolepsis, the objection whereof is this, if these former privileges avail not to righteousness and salvation yet circumcision at lest may steed us, else what use is there of circumcision? Circumcision is profitable to justification: Ergo, works of the law serve to justify. Ans. The answer follows, of three members: first, a concession; Circumcision indeed is profitable: secondly, a correction, wherein is first a limitation, if thou keep the law; illustrated by an Antithesis, verse 25. and a comparison from the greater to the less, verse 26. Secondly, a distinction; circumcision is of two sorts; literal, spiritual, outward, inward; literal avails not except with men; the circumcision of the heart is that only that stands in force, and hath acceptation with God. verse 28. ●9.  
In this period I must profess a swerving from the course I held in public handling, as judging my second thoughts here somewhat wiser; circumcision I then took as a Sacrament, sealing up unto us the covenant of grace, and conceived the profitableness of this sacrament here mentioned, to be as of others, a mean to confirm faith; the law also I restrained to that condition of faith and new obedience, to which the Sacraments bind us, as Rom. 6.3.4.  
But now observing the scope of the Apostle, me thinks this exposition though suitable enough to the anology of Faith, yet fitting not the drift of the Apostle.  
That we may better judge of the sense; consider we a little the purpose of the holy Ghost: which is, as I take it, to take from the jews all their vain confidence in circumcision & such like ceremonious observances in the matter of justification: they object circumcision is profitable to justification: Paul yields it with a limitation, and a distinction as before, not to be long.  
Consider we what it is whereto the Apostle affirms circumcision to be profitable. Ans. to justification in the sight of GOD: for that is it which the jews expected from circumcision.  
The question than is, how the Apostle could affirm circumcision to be available to righteousness of works in the sight of God: seeing Rom. 4.11. it was instituted for a sign, and a seal of the righteousness of faith. Ans. Circumcision is considered two ways; generally as a ceremony, or a branch of the law ceremonial; more strictly as a Sacraments as a part of the law, it may truly be said to be available to justification, pro part ●ua, as every part of obedience avails that way. Now whether in this sense the Apostle affirms it to be available, I dare not determine; how be it this is every where evident, that the jews used, urged, trusted more in it as a part of obedience, then as in a sacrament of the Covenant of grace, read Acts 15.5. Gal. 5.23.  
Yea, what if we take it as a Sacrament, and say that it assured even justiciaries of salvation by works, if they could bring such works as the law required? Surely, all that the Lord requires in both Covenants, is obedience unto the law: and that is the condition of both Covenants; that obedience to the law be performed; this only the difference, that the legal Covenant requires righteousness to be performed by ourselves; that of grace admits this dispensation, that if we can bring it performed by our surety, it shall avail to righteousness and salvation: in sum. Circumcision seals up salvation even to justiciaries hypotheca, if they keep the law; to believers certainly in respects the event, if they but believe in Christ, and perform new obedience, see. Gal. 5.3.  
But here I think the observation is easy out of the body of the Text: that the work done in Sacraments avails not to righteousness or salvation, except the condition of the covenant be performed, by those that partake them: first, the condition, than the Antithesis shows it, if thou be a breaker of the law, thy Circumcision is made uncircumcision; that is, all one to thee as if thou hadst never been Circumcised: yea, a Gentle wanting the Sacrament, having obedience, nearer heaven than thou, that hast the Sacrament, and neglectest obedience 
1 Cor. 11.1.2. ●. 4.5. : and weigh well that the Lord in promising, or sealing, binds not himself to performance, but conditionally; that we perform our restipulation, & whence Sacraments should have efficacy, but from the promise and grace of God, I see not. Use.  
And therefore that is a mere collusion of Papists, when they teach that the work done in Sacraments; is available to those that participate, yet sine bono motu utentes. See we first their explication, secondly, their reasons: in Sacraments therefore they assign a double work; one of the worker, that is, of him that receives the Sacrament: another which they call barbarously opus operatum: that is, the act exercised about the Sacrament, as in baptism; opus operantis, is the devotion of him that receives it; the work wrought, the very sprinkling or dipping in water, and pronouncing of the words by the minister; which very work wrought, (except there be Obex, that is, an impediment in the receiver, id est, except he set himself purposely to hinder the effect of the Sacrament,) confers faith, justification, 
Bellarm. de effectu Sacr. lib. 2. cap. 3.  pardon of sin, etc. This the ancient exposition, and howsoever Bellarmine and some other neoterics amongst them hunts after other expositions and take themselves slandered, when this opinion is assigned unto them; yet when they have all done, their own explanation is coincident herewith, for what odds betwixt these two? that the very act of Sacraments confers grace without the devotion of the receiver; and that it is nothing else for Sacraments to confer grace by the work done, but to confer grace by force of the very Sacramental action ordained of God for this purpose, not by the merit, that is to say, disposition of the suscipient: this being the general doctrine of the most, that Sacraments confer the grace which they signify, where is no predisposition of him that receives them.  
Now when they come to prove this conclusion, they thus enunciate it, that the Sacraments are true instrumental causes of grace; which if they would thus explain, that the Sacraments are instruments or means of grace which they are ordained to confer, potestate: we would easily accord with them; for it is true, that they are not empty signs, but by God's ordinance have a fitness, when they light upon a subject rightly disposed, to work that whereto they are ordained: but to say that they are actual causes of grace where they are applied to subjects not disposed, is a thing senseless, and without ground in the word of God.  
But let us see their reasons: which are, first, testimonies, secondly, artificial arguments: first, testimony is, Math. 3.11. whence they thus conclude Christ's baptism is more powerful than john's, but john's Baptism did nourish faith where it was already, therefore Christ confers it where it is wanting. Ans. all this we easily yield being rightly understood; but they deceive us in the h●mon●mie of Christ's baptism, which they thus interpret; that by Christ's baptism we must understand, that which he instituted for the perpetual use of the Church, under the element of water, whereof Math. 28.19. whereas it is manifest, that here we are to understand the baptism which Christ ministered in shedding out the gifts of the holy Ghost upon his Disciples, etc. as Act. 1.5.  
Testimony the second, Mar. 16.16. He that believeth and is baptized shall be saved. Ans. To omit their cavils against us, it will be unpossible hence to conclude, that baptism confers grace, or salvation where it is wanting by the work wrought: all that is here affirmed, is that salvation belongs to them that believe, and are baptized. Now how absurdly hence is concluded therefore baptism confers grace and salvation ex opere operato? whereas first, faith foregoeth; and secondly, it is added that who so believeth not shall be damned, yea though he be baptized.  
Testimony the third, john 3.5. Hence they thus conclude, baptism of water is cause of new birth; therefore it works regeneration by the work wrought. Ans. first, yield that by water we are here to understand the Sacrament; yet follows not the conclusion; yea the very coupling of the holy ghost with water, intimates thus much at lest, that if the holy Ghost work not with the element, (which is possible) the Sacrament avails not to regeneration: secondly, it is not without cause, that our Saviour often makes mention of the holy Ghost only, and his purpose is this only to show the necessity of new birth to salvation, verse 7.8. yea and otherwise this absurdity would follow, that all lacking baptism should be damned; and that some having the washing of the spirit should not be saved, because they want the Sacrament.  
Testimony the fourth, Act. 2.38. Act. 22.16. Repent and be baptized for remission of ●innes, be baptized and wash away the ●innes 〈◊〉 calling on his name: therefore baptism confers remission of sins, by the work wrought, Ans. first, the Text itself requiring some things, as dispositions, plainly everts that inference of opus p●r●tum; for if baptism of itself confers remission: why doth Peter require repentance? and Ananias invocation? secondly, why do themselves confess, that both the jews believed and Paul repent ere they were baptized, and yet would have us believe; that where is no disposition of the receiver, the Sacraments confer grace? but hence it is easily collected, that the meaning of the places is this; that baptism was to be received as a seal for their further assurance of pardon; for who knows not but that to believers, and true penitentiaries' remission belongs by the promise of God? why then must they be baptized? Ans. For further confirmation 
z Rom 4 11. 1 I●hn 5.8. , receiving the Sacrament as a testimony and witness of their reconciliation with God.  
Testimony the fift and sixth, E●he. 5.26. Tit. 3 5. where baptism is made the instrument of purging and regeneration. An. First, doubtful whether there be any speech of the Sacrament, or whether only of the blood of Christ, and the spirit 
a Ezech. 36 25 ; secondly, let that be granted, yet their work done will never hence be concluded: we yield them instruments and means this way: but yet so as that their efficacy, requires a predisposition, in those that receive them.  
Testimony last 1 Peter 3.22. Baptism saveth. Ans. the place itself affords solution: baptism saveth, but there is a twofold baptism; one elementary; whereby the body is washed; the other spiritual, whereby the conscience is purged; hereof this place is to be understood; at lest they are to be taken conjunctly, so that without this latter, the former hath no saving efficacy.  
See we now their artificial arguments, first, a subiectis, or persons to whom Sacraments are administered, they are rightly and profitably administered to infants, deaf, dumb, mad, sleeping, therefore are not signs only stirring up faith, but immediately conferring sanctity by the work wrought. Ans. First, their antecedent ●f general contains a most absurd falsity; for who, but a mad man, would minister the Eucharist to a child, a mad man? etc. Not being able to examine themselves, or discern the Lords body? or with what profit should they partake them 
b 1 Cor. 11.28.29. ? secondly, if particularly understood of baptism, the consequence is absurd; for what though it may profitably be administered to infants? (for as touching mad men not able to profess faith) me thinks Papists should demur of administration: must the profit needs be conferring of sanctity, without their disposition? and not rather their obligation and binding to obedience through their whole life? we minister rightly to infants of believing parents thereby initiating them into the covenant, binding them to perpetual obedience; but whether baptism any otherwise profit them, till they have discretion to make use of baptism by meditation, to me it is doubtful.  
Second argument ab efficient, they are signs of divine institution and therefore practical, and have power by the work done, to effect some thing supernatural. Ans. We yield all; but yet their conclusion remains unproved; for what though they have by divine institution a power to work supernatural effects; yet actually they effect them not without the praevious disposition of the receiver.  
Third argument, Sacraments depend on God in the very use, who works by the minister, therefore by the work done they confer grace. Ans. It follows not: for what though concurrence of the principal agent to be required to make the instrument effectual? will it follow therefore, that the effect, to which they are designed, is wrought wheresoever the instrument is applied? I take it not: except it be showed, that as the cooperation of the principal is necessary, so it is always certain and present; which who can affirm to be perpetual in the Sacrament?  
Fourth argument, Sacraments depend upon Christ's death and passion, Christ's death hath given a power to Sacraments to work grace, Ergo, etc. Ans. first, that Sacraments respect Christ's death, rather as the object, then as the efficient: secondly, be it granted, that Christ by his death hath procured unto his children the gifts of the spirit, by which Sacraments are effectual unto us? yet will it not follow that therefore thy are effectual to all receivers, in as much as the efficacy of Christ's merit reacheth not to all, and again the spirit by which they are made effectual, is not given to all. john 16.  
Fift argument, Sacraments are effectual to assure us of pardon of sins; therefore are practical signs, that have a kind of inherent virtue to confer grace: Ans. It follows not; the Antecedent is too narrow to infer so large a consequent. It is true that they are effectual means to assure believers in greater measure of the pardon of sins; not true, that they are thus effectual by the very receiving, to those also that are not pre-disposed. And Bellarmine's speech is not to be forgotten; though sacraments of themselves be infallably effectual, yet may it come to pass that to us they are not effectual, in respect of our own indisposition.  
sixth argument, sacraments respect faith, otherwise then the word; for the word goes before faith, sacraments follow it 
b Rom. 10. Acts 8. : therefore sacraments work their effect not by meditation or discourse, but by inherent virtue. Ans. A mere calumny; for what if Sacraments and the word be in that respect unlike, that the Word goes before faith, & Sacraments follow it? shall it thence follow that Sacraments require not our meditation, to this end that they may be effectual? or that they confer grace where is no disposition in the receiver? Nay, doth not the contrary hence follow, that for as much as Sacraments may not be administered but to believers 
c Acts. 8. : that therefore they are not effectual to us without our predisposition?  
seventh argument, Sacraments are effectual to the receiver though ministered in an unknown tongue; therefore by the work done. Ans. If by this not understanding of the language, they mean an universal ignorance of the tenor of the Covenant; so we deny their Antecedent: if such an ignorance of the tongue, as that the word of promise is understood by the suscipient, though not as propounded by the minister; so their Antecedent infers not the conclusion.  
Eight Argument: if they avail not, save only by meditation and understanding, than were there no cause why the learned etc. should be baptized. Ans. It follows not, for even they that understand may by renewing their meditation in the use of the seals be confirmed. Rom. 4.11.  
Argument the last; otherwise no difference betwixt sacraments of new and old testament. Ans. We yield it in respect of efficacy 
d 1 Cor. 10.1.2.3 ; though in the signs, manner of signifying, and such other circumstances differences be manifold.  
Many other both testimonies and reasons are produced by the adversaries, which partly for brevity sake, partly, because they are not so urgent, nor so nearly concern the question, I have omitted; if any shall say that I have imposed upon them a conclusion which they maintain not. Ans. Either this must be their conclusion to which their reasons must be applied; else prove they nothing against us: for we yield them, to be not only signs to signify, but instruments effectual to confer grace to God's children in the right use of them.  
In this question my stay hath been the longer in as much as I see the dregs of this popish leaven to stick in our people that hold them p●●● chresta pharmaca, salves for all sores, and potions so powerful to cleanse them from sin, that though there be no care of performing what they bind unto, yet the grace therein offered they think shall be by the work done, communicated unto them. Let them read. 1 Cor. 10.1.2.3.4.5. Rom. 6. Mar. 16.16. 1 Pet. 3.22. Proceed we now in the Text.   
Verse 26. Therefore if the uncircumcision keep the ordinances of the Law, shall not his uncircumcision be counted for circumcision. 
THe first amplification, by Antithesis: sum whereof is this; that as circumcision without obedience avails not to salvation; so obedience, though severed from circumcision, is in some case comfortable.  
Uncircumcision; understand metomynically, the Gentiles uncircumcised, if it keep the ordinances of the Law. Quest. First, whether possible to keep the law? Ans. This scripture teacheth no such thing, being hypothetical. Ob. It seems obedience is requisite to justification. Ans. so we grant; but then this we distinguish; that the obedience of the law necessary to justification is performed by believers in their surety Christ jesus; and this requisite to every person justified: not by ourselves, in as much as first nature corrupted cannot possibly perform it 
e Rom. 8.3. ; secondly, nature sanctified is but in part sanctified. Rom. 7.  
Be counted circumcision.] That is, as well esteemed, Obser. as if he were circumcised. Now hear me thinks, is more than intimated, that bore want of the Sacrament condemns not a believer; and that a believer though he want the sacrament, (that want not arising from contempt, but from inevitable necessity) may be saved. See verse 26. Not to be long this way: it is that the Rhemists yield unto Gentiles before Christ not of the stock of Abraham. Whence thus we reason; that if under the old testament sacraments were not absolutely and every way necessary to salvation, then may we not imagine such an absolute necessity under the new: but before Christ not absolutely necessary. Ergo, etc. For this were to make our condition worse than was the state of jews, etc. Object. If any shall say, that circumcision was not then enjoined with so strait charge as baptism now. Ans. The contrary appeareth. Gen. 17.14  
Secondly, infants many died without Circumcision before the eight day; of whom if we shall conclude they were damned, we shall first impose crime of tyranny upon God's Commandment; and secondly, (which is not probable 
f 2 Tim. 2.19. ,) be able to say of some particulars, they are damned. Now if bore want of Circumcision damned not them, neither doth bore want of Baptism throw us out of hope of salvation.  
Thirdly, without the Sacrament, righteousness and justification may be obtained 
g Rom. 4.10.11 : if justification, than salvation: betwixt which two, the connexion is inseparable. Rom. 8.30.  

Voti●us Baptismus.  Fourthly, Quid quod? Some of the adversaries confess, that there are some cases wherein Baptism of water is not absolutely necessary as in martyrdom; secondly, speak of a kind of Baptism in vow, or desire which in some case may avail to salvation.  
Fiftly, were authors of that distinction of necessity: first, absolute; secondly, ordinatae potestatis.  
Whence me thinks is easily concluded, that though Baptism be ordinarily necessary to salvation, when it may be had; yet not absolutely necessary, where is a bore want severed from contempt.  
Use. And therefore audacious and uncharitable is that sentence of Papists; 
Bellar. de Sacr. Bapt. lib. 1. cap. 4.  that Baptism is necessary as a mean to salvation, and that in such sort, that if a man be not baptized, he perisheth everlastingly, although perhaps for his ignorance, he may be excused from breach of the commandment to that end given.  
Now sure their proofs should be pregnant for so heavy a doom passed on so many infants, borne in the Covenant, and yet dying unbaptised. Let us hear them.  
First, joh. 3.5. Except a man be borne again of water and the holy Ghost, he cannot enter into the kingdom of God. Ans. How strange is it? that so peremptory a conclusion, should be built upon a Text, of so doubtful and ambiguous interpretation? how often doth water signify the spirit 
h Ezec. 36. joh. 4. ? nay doth not our Saviour intimate a disparity of necessity? when he first propounds, after repeats the absolute necessity of regeneration, without mention of water; and Mar. 16.16. having said that who so believes and is baptized shall be saved, in the Antithesis saith not, he that is not baptized, but only, he that believes not shall be damned.  
And as to their second reason from human testimonies, let it suffice to oppose that one sentence of Augustine De Baptis. contra donatat. Libro 4. cap. 22. that suffering sometimes doth the steed of baptism, S. Cyprian hath no sleight proof from that thief; to whom (being not baptized) it was said, this day shalt thou be with me in Paradise. Quod etiam atque etiam considerans, (saith Austin;) invenio non tantum passionem pro nomine Christi id quod ex Baptismo deerat, posse supplere; sed etiam fidem conversionemque cordis, si forte ad celebrandum mysterium baptismi in Angustijs temporum. succuri non poterit. Neque enim Latro ille pro nomine Christi crucifixus est, sed pro meritis facinorum suorum: nec quia credidit passus est, sed dum patitur, credit. Quantum itaque valeat etiam sine visibili sacramento Baptismi quod ait Apostolus Rom. 10.10. Cord creditur ad justitiam, ore autem fit confessio ad salutem, in illo Latrone declaratum est: sed tunc impletur invisibiliter, cum mysterium Baptismi, non contemptus religionis sed Articulus necessitatis excludit. Thus far Austin; whose sum amounteth to this, that though contempt of baptism be damnable, yet bore want damns no man.  
Use. And let it admonish us, as to forbear sentencing to hell all those that die without the Sacrament: so not to adventure, upon this false supposition of absolute necessity, intruding into the Minister's function: uncomfortable is contempt, dangerous omission of this ordinance, where it may regularly be had; and as dangerous without calling to usurp the honour of Aaron, Heb 5.5.   

Verse 27. And shall not uncircumcision which is by nature (if it keep the Law) judge thee, which by the letter and circumcision art a transgressor of the Law?  
Verse 28. For he is not a jew, which is one outward: neither is that circumcision, which is outward in the flesh.  
●erse 29. But he is a jew which is one within, and the circumcision is of the heart, in the spirit, not in the letter, whose praise is not of men, but of God.  
THe next amplification follows, in a comparison of unequals: bore want of circumcision shall not hinder the salvation of a believing Gentle; nay more, his obedience performed in want of the sacrament, shall judge thee, which by the letter and circumcision art a transgressor of the law. Circumcision by nature: that is, a Gentle wanting outward circumcision: letter and circumcision, that is, literal and external circumcision severed from the grace of the Sacrament, shall judge, that is, condemn: judgement of men is properly ascribed to God, as the principal agent; sometimes to the word 
i 1 joh. 12.48.  as the rule or witness; sometimes to the Ministers and Saints 
k Mat. 19.28. 1 Cor. 6. : First, in respect of their testimony; secondly, example; thirdly, approbation: so here, the Gentiles shall judge the jews, viz. by their example, occasioning the Lord to pour out the severity of his wrath upon such, as having more means, and provocations, perform less duty and obedience. Compare Mat. 12.41.42.  
Than how heavy shall be the condemnation of many in the Church, Use. exceeded of the heathen in devotion, justice, and common honesty? how odious was perjury amongst them? how rife amongst us? Usury with them matched with murder; with us used as a lawful trade. Papists, to make proselytes travail sea & land; wander (good God) how far, to the shrines of Saints by them made Idols? instruction of families with us neglected, and our assemblies desolate, etc.  
Which by the Letter and Circumcision.] Letter and Circumcision, that is literal circumcision having the element, wanting the substance. Interpreters note an Enallage of the preposition (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) for (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉:) perhaps fitly; and yet, it may be the Apostle would intimate, the occasion of their transgression; vain confidence in the outward element received by them. This once is evident in common experience, that trust to the elements encourageth many to libertinism in their lives 
l 1 Cor. 10.1.2.3. . Sacraments rightly meditated lead to obedience 
m Rom. 6. : misapplied through corruption, occasion licentiousness; as how often do our people, reproved by the word GOD, for swearing, drunkenness, whoredom, etc. take sanctuary at Baptism? as if it assured of remission; men trading in transgression. Let such consider, what now follows, in the Apostles answer; and that is the distinction of jews and Circumcision, and analogically of Christians and their Baptism.  

Verse 28.  He is not a jew, namely approved of God, and within the Covenant, that is one outward, etc. that hath only carnal generation of Abraham 
n Rom 9.6. : neither is that Circumcision; available to salvation: that is outward in the flesh; and cutting of the foreskin; but he is the jew indeed, that is such in secret: that is, in heart; whose heart is upright before GOD, in performing his restipulation, sincere obedience; and circumcision which is of the heart; whereby corruption of the heart is abated, in the spirit: by the work and operation of the holy Ghost; whose praise is not of men only, which judge after the outward appearance; but of God, which pondereth the hearts.  
Obser. Than there is more required to Christendom, then to be borne in the Church, or to be sprinkled with the water of Baptism, or to make profession of Christianity; there be titular jews, that are in truth the very synagogue of Satan 
o Apoc. 2.9. : not all Israel that were born of jacob 
p Rom. 9.6.7. : not all Christians that are baptized. Act. 8.  
Use 1 What a witless conclusion than is that of Papists? from the name to the nature of Catholics: because named Catholics by themselves, and there adherents (for for us we give it them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only) therefore the only Catholic Church in the world; and what a Church have they framed unto Christ? whereof secret infidels, open offenders, men lacking all true grace, may be after a sort, true members; so they profess faith, partake sacraments, perform outward subjection to their visible Cerberus; indeed secret infidels, professing faith, and not bewraying infidelity by lack of reformation, may till discovery be reputed of men, members of the visible Church; but that they should be in any sort true members of that Church, which Christ hath bought with his blood, to whom those benefits of remission of sins, resurrection to glory, and life eternal belong, passeth (I dare say) S. Paul's skill, to conceive, and Bellarmine's logic to prove. Read this Text.  
And let it teach us, not to content ourselves with Use 2 these outward titular prerogatives; but rather, labour we to find the  nature of these in our hearts.  
Notes of a true Christian indeed; general: ointment of the spirit. 1 joh. 2.20. Moore particular first, they are kings in ruling their own affections, governing their families, josua 24. Gen. 18.19.  
Prophets, instructing themselves. Rom. 2.21. and others within their compass. Ephes. 6.  
Priests, gifted with the spirit of deprication, Zachar. 12.10. Carefully and delightfully exercising it, in behalf of themselves and others. 1 Cor. 1.2. job. 1.5.  
Notes of an heart truly circumcised: first, such worship GOD in spirit: secondly, rejoice in Christ jesus, having no confidence in the flesh 
q Phil. 3.3. : thirdly, put of the sinful body of the flesh 
r Col. 2.11. . And of this second Chapter hitherto.    

THE III. CHAPTER.  

Verse 1. What is then the preferment of the jew? or what is the profit of circumcision?  
Verse 2. Much every manner of way: for chiefly, because unto them were committed the oracles of God.  
THis Chapter, first, continueth the allegations of the jews in behalf of themselves, and the Apostles answers to the same; secondly, after resumes the assumption discontinued; that jews also are transgressors of the law; and thirdly, prosecutes the first conclusion; that man is justified by faith, without the works of the law.  
Their first allegation, propounded by way of question is verse 1. If the case be so, that jews equally with Gentiles, are liable to condemnation for sin, belike then the jew hath no preferment above the Gentle, neither is there any benefit of circumcision: but the jews have prerogatives above the Gentiles, and circumcision is sure profitable, Ergo. The Apostles answer consists, first, of a concession to the first member; secondly, a proof of it; and thirdly a denial of the reason, as it serves to overturn the first conclusion. verse 9  
The concession propounded, verse 2. much is the prerogative of the jew, proved by instance, the oracles of GOD were committed unto them: the rest shall be shown in order. Observe here first, the excellency: secondly, propriety: thirdly, manner: fourthly, the title of their prerogative.  
And hence observe; first, Obser. that it is an excellent and chief privilege, to enjoy the word and ministery thereof; this is saith Paul primarium; 
Excellency.  for so I take that particle; to note rather the excellency of the blessing, than the order of enumeration 
a Psal. 147.19.20. Deut. 4.8.9. Psal. 19 2 Tim. 3. Rom. 15.4. . See Psal. 147. where the excellency of it is shown, by attributes, effects, comparisons. First, it converteth the soul: secondly, it is sure, we may build on the truth of it: both in promise of mercy, and threatening of judgement: thirdly, it giveth wisdom, and that to the simple: fourthly, it is righteous altogether, no error in it: fifthly, rejoiceth the heart: sixtly, pure in all points: Seventhly, enlighteneth the eyes; compared to gold for profit; to honey for sweetness: eightly, maketh circumspect: first, in showing the danger of sin 
b Rom. 6.25. : secondly teaching how to avoid, verse 10. ninthly it encourageth to obedience by propounding rewards, comforts our distresses 
c Rom. 15.4. : instructs in righteousness, discovereth errors; checks our step aside, which David counted a great benefit 
d Psal. 141.5. : as the Ark amongst the Israelites, so this amongst any people is a pledge of God's presence.  
How much then are we indebted to the majesty and Use 1 bounty of our God, that hath graced us with this pri●● blessing 
e Psal. 147.19.20. ? but to see how coldly thanks for this benefit comes from us, is strange: our peace and plenty, we can sometimes thankfully acknowledge; but this blessing of blessings, the glad tidings of peace, wrought with GOD by jesus Christ; and published in the Gospel; this plenty of the word, how seem we either to loathe, as the Israelites Manna; or at lest coldly to commend and publish the rich grace of GOD to us in that behalf.  
Reasons of it in many, earthly mindedness ᶠ: first, because it allows none but lawful profits, and in some, for that it restrains carnal liberty, and reproves corruptions 
g joh. 3.19.20.21. Am. 8.5.11.12. .  
Use 2 Is it such a blessing? then by the truth what ere it cost thee, cell it not, what ere it looseth thee 
h Pro. 23.23. ?  
sins depriving us of this blessing, first, contempt 
i Acts 13.41.46.51. ; secondly, barrenness of good fruits 
k Isay 5.4.5. : thirdly, persecution of the ministers 
l Mat. 23.30.37 Mat. 21.28. .  
Obser. Next, note the appropriation of this blessing to the people of the jews in the days before Christ; 
Mat. 21.19.  compare Psal. 76. & 1.147.20. Deut. 4.7.8. Act. 14.17. Ephes. 2.12 & 3. dim d.  

Propriety.  The time of this appropriation, seems to have been about their deliverance out of Egypt; job an Edomite, yet a true worshipper of God; Melchisedech also a Priest of the most high God 
m Gen. 14 18. .  
Reasons of it given are: first, God's undeserved and special love, secondly, truth of his promise 
n Deut. 7.7.8.9. .  
Use 1 Apparent therefore, that grace than was not so universal as Papists would have it 
o Act. 14.17. Mat. 10.5.6. : sith knowledge of the means of salvation was denied to the nations 
p 1 Tim. 2.4. .  
Use 2 And secondly, this must be acknowledged for a singular blessing, that the Lord hath reserved us for these last days wherein the word of God formerly limited to the coasts of jury and Palestina, is now published, unto us of the Gentiles; and let us all praise God for his mercy 
q Rom. 55.9. , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 entrusted with it, as with an excellent treasure; 
* Manner.  where we may observe how the word is committed unto the Church; and what our duty is in respect thereof, faithfully to keep it; and employ it to the uses of the trust 
r 1 Tim. 1.11. & 6.20. : this that depositum, the doctrine of the Gospel & whole word of God, parts of faithfulness: first, that we add nothing thereto 
s Deut. 4.2. & 12.32. : which part of faithfulness how well our adversaries have discharged, he that knows the 〈◊〉 adding of the Apocryphal books to the canon, and equalling their own traditions to the written word of God, except he will be blind cannot but acknowledge, with how severe a charge we are adjured to take heed hereof: See Apoc. 22.18.19.  
And to what purpose need we such a supply, sith what is written: first, it sufficeth to faith and salvation 
u joh. 20.31. : and secondly, is able to make the man of God completely perfect to every good work of his calling 
w 2 Tim. 3.17. ?  
A second thing in fidelity is; that nothing be diminished of what it hath pleased God to entrust us with all 
x Deut. 12.32. Apoc. 22.18.19. : herein also our adversaries have deceived the trust reposed in them; shouldering out the second commandment that they might make room for Images, and scanting the sense of the law as the pharisees their predecessors 
y Mat. 5. : with them thoughts of sin arising from corruption, are no sins; though it be commanded, that God be loved with all the thought; and the law hath said, thou shalt not lust 
z Rom. 7. : and such motions draw away and entice the heart 
a jam. 1.14. .  
A third part of faithfulness; that we keep it unmingled 
b 2 Cor. 2.17. , and not as deceitful vintners, mingle this Wine of the Lords truth, with the water of human fancies.  
A fourth part is to beautify and adorn the truth in all things 
c Tit. 2.10. .  
The fift is that we be careful and choice to whom we communicate: these holy things are not for dogs, nor these pearls for swine 
d Mat. 7.6. .  
The sixth and last; that we defend, maintain, and publish this truth 
e 1 Tim. 3.15. .  
Last thing observable, is the Title given to the word; 
Title.  Oracles of God: partly because delivered either by lively voice, or by immediate inspiration from God; in which respect, they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lively Oracles 
f Acts 7.3.8. , partly because they should be to us as Oracles, whereto in all doubts we should resort. Therefore Isaiah calls us to the law and to the testimony 
g Isay. 8.20. , and David makes God's statutes the men of his counsel 
h Psal. 119.24. .  
Use 1 And if in steed of advising with Councils and Fathers, men had carefully inquired at these Oracles, for matter of faith: doctrine, no doubt, had continued much freer from corruption.  
Use 2 And if those superstitious ones amongst us, in steed of inquiring at spirits of divination 
i Isay 8.19. , and wearying themselves with consultations of Astrologers, would tie themselves to these Oracles, both the comfort and success of doubtful attempts, would be much the greater.   

Verse 3. For what, though some did not believe, shall their unbelief make the faith of God without effect?  
Verse 4. God forbidden: yea, let God be true, and every man a liar, as it is written, That thou mightst be justified in thy words, and overcome when thou art judged.  
But proceed we in the Text: For what though some dealt unfaithfully, shall their unfaithfulness abolish the faithfulness of God? God forbidden, etc.  
Their second objection follows; well; yet this will follow, that either the Lord hath falsified his faith, or else, that all those great promises mentioned in the instrument of his covenant, are become unfruitful and unprofitable unto us. Ans. Neither of these; for first▪ that unfaithfulness was not universal among the jews; some dealt unfaithfully, and to them God's promises were by their own default, uneffectual; but some others there were, and shall ever be in that people, to whom the Lord shall perform his covenant; secondly, yea though all men be liars, and even Gods own children, through frailty, bewray particular unfaithfulness; yet is God still true, both in himself, and to them, if they be his; rather pardoning their transgressions, then suffering his truth to fail. And man's unfaithfulness serves rather to illustrate, then to overthrow the Lords fidelity; in as much as he performs his promise, even to those also, that in some part deal unfaithfully with him in his covenant. And this is proved by instance 
k Psal. 51. , I have sinned that thou mightst be justified, that is, I have fallen through thy just permission, and this thou hast suffered, that thou mayst be justified: that is; declared and known to be just, and faithful in thy promise.  
This, saving the better judgement of the learned: I take to be the meaning of the word. For that which some allege, that this exposition seems to import, that how ever men carry themselves, they shall partake the promises. It follows not from it; nay this only follows, that the Lord performs his promise, notwithstanding the particular disobedience of his servants, which is true 
l Mala. 3.7. , and the promises of God have their effect to the believing jews, notwithstanding the unfaithfulness of some others amongst them.  
Now that we may hence observe, is this; Obser. The unfaithfulness of ungodly ones in the Church of God, hinders not the accomplishment of God's promises made to the faithful: see the Lord avowing this to the jews Ezech. 18. by reasons; first, all souls are Gods, equally his creatures, equally dear unto him; secondly open profession, the soul that sinneth, and that only dieth; thirdly, more particular explication; handled in a comparison of equals; as the rebellious son hath no immunity by his father's righteousness; so neither doth the innocent son receive any detriment by the disobedience o● the father 
n Hab. 2.4. . The Just lives by his own faith 
o Gal. 6. , every man bears his own burden.  
Use. I will apply it to some particulars, as may most concern the state of our own Church: this ground me thinks affords sufficient evidence for determination of those many controversies, so untimely raised, so hotly pursued, by Brownists, that have separated, and Semi-brownists, that still live after a sort in the communion of our Church. It is first inquired betwixt us, whether the malice of the minister impeach the sufficiency or efficacy of the Sacraments to a believing communicant. This question contains these three branches according to the several parts of malice or evilness in the minister. First, heresy; secondly, lewd life; thirdly, ignorance.  
For heresy, the question is ancient; whether baptism ministered by an heretic be baptism or no: so of the supper. Ans. Here I take it is this answer, nec a quovis, nec quovis modo.  
Perhaps there are Heretics, whose administration is frustrate; take for instance those, that in the main doctrine of the Sacraments, and Trinity of persons, err fundamentally, as if saith 
* Zanch. in precept. 2. de culta dei externo.  Zanchee, some heretic should teach the party baptized, that the Father alone is God, the Son a mere creature; the holy Ghost nothing else but the action of God in our souls; this baptism thus administered, thus received, according to Zanchee his judgement, is no baptism. Reason: because not administered according to the doctrine by Christ delivered, and therefore wants the very form of baptism.  
Augustine thinks otherwise; I leave it in medio: so likewise if any thing essential to baptism be wanting, as matter, or form, such baptism is no baptism. 
* August. de Bapt. contra Don. lib. 3 cap 15. Niceph. hist. lib. 3. cap. 33.  Nicephorus makes mention of a minister that in the want of water baptized with sand; the party was again baptized; and as I judge rightly.  
But if the Heretic baptizing keep the doctrine of the Sacrament sound in substance, fail not in other things essential to the Sacrament; judgement of the Church now long continued is, that such Sacraments are Sacraments; and need not to be iterated.  
I will propound the reasons of the Ancients, briefly, and as briefly answer the contrary objections: first, 
August. de baptis. contra. Donat. lib. 1. cap. 1.  Augustine; thus, a pari as he thinks; baptism may as well be given out of the Communion of the Church, as it may be had; but it may be had out of the Communion of the Church, by consent even of Donatists' themselves, that use not to rebaptise repenting revoltes. Ergo.  
Secondly, truth taught by Heretics is God's truth, and available to edification 
p Mat. 23.1.2.3. Phil. 1.18. . 
* August. count. Epist. Par. lib. 2. cap. 11. & contra lit. Pet. lib. 2. cap. 5.  Augustine saith well, Sic eorum fictionem fugit spiritus sanctus, ut eorum non deserat ministerium. Iterun, et si non castè annunciabant, sua quaerentes, non quae jesu Christi; castum tamen erat quod annunciabant, etc. Iterum, si ipse non regeneretur; castum tamen sit quod annunciat, nascitur credens non ex ministri sterilitate, sed ex veritatis foecunditate. If this be true of their preaching, why not also of their administration of Sacraments.  
Again, circumcision administered by Samaritans was circumcision; and not repeated; why not baptism ministered by an heretic?  
Reasons of Cyprian, keeping ever my reverence to that glorious Martyr, prove not his purpose; 
Cypri. Epist. 72.  and let it be no imputation of pride to descent from him herein, sith himself professeth, he desired not tofore judge or prescribe to any man; but leaves to every one, liberty of contrary both judgement and practice: his reasons are these; Heretics cannot give remission of sins or the holy Ghost, sith themselves lack them. Ergo, 
Epist. 70.  give not the sacrament. Ans. First, the state of the question is changed, for we inquire not so much of the efficacy to the receivers, as of the sufficiency of the sacrament in itself: secondly, some answer thus; that even heretics may be said to have remission of sins, and the holy Ghost; though not formally, yet instrumentally: thirdly, most directly; the consequence is naught; the sacrament may be entire in itself, though the grace of the Sacrament be not given by the minister. john's baptism was a Sacrament; yet professeth he not to be giver of the holy Ghost: that dignity was his whose servants we all are 
q Mat. 3.11. . Ob. Heretics cannot pray to be heard, for God hears no sinners 
r Ioh 9.31. . Ergo, Ans. 
* August. count. Epist. Par. lib. 2. cap. 8.  Augustine hath three answers: first, that it is not the speech of our Saviour, but of the blind man; secondly, that if universally understood, it crosseth other scriptures, as Luke 18.13 14.  
Thirdly, that good prayers put up by evil men, have audience with God: non pro p●●uersitate propositorum, sed pro devotione populorum. Balaam blessed the people, though an evil man, and speaking against the desire of his heart, yet were his words good, and heard of the Lord in behalf of the people 
s Numb. 23 .  
Ob. But will it not hence follow, that heretical congregations are Churches of God, since they have sacraments sufficient?  
Ans. Not so. Austin well saith, they have baptismum ligitimum, but not legitime; as the thief hath the true man's purse. And the Sacraments merely prove not a Church: if severed from doctrine sound in the foundation.  
And our people may here arm themselves against anabaptistical dreamers; that would nullify Popish Baptism, and urge rebaptisation.  
It is true, they never felt fruit of Baptism, till they left communion with Rome; but had the sacrament in itself entire, and potentially fruitful to seal up forgiveness to believers.  
Now if heresy of the Minister impair not the nature of the Sacrament, much less shall it hinder the office and efficacy of the Sacrament in the heart of the believer, which hangs wholly upon the promise of God; and faith of the recipient, wrought by the spirit.  
From heresy let us pass briefly to other lewdness of the Minister, and see whether the lewd life, or unsanctified heart of a Minister any whit diminish the perfection of the sacrament in itself, or hinder the efficacy thereof to us.  
These questions I rather propound, because I see they are such as at this day much trouble the church of God. And Lord, that our church were so happy as to cut off such stumbling blocks from the weak. It is too true of our Ministers, many of them, that is said of Elyes sons they have occasioned the people to abhor the offerings of the Lord 
t 1 Sam. 2. : I say not, but it is the people's sin to abstain, yet withal I am sure it is the heavy sin of such Ministers, that occasion such abstinence, from the Lords holy ordinances. To the question.  
Some of the reasons before alleged may hither be applied, to prove that the lewdness of the Minister, detracts nothing from the substance or efficacy of the sacrament.  
To these add these reasons: first, judas ministered baptism 
u joh. 4.2.  sufficient in itself, I doubt not also but effectual 
w Mat. 10.  to the believing suscipient, yet himself a secret infidel, yea a devil incarnate 
x joh. 6.70. .  
Secondly, Levites and Priests amongst the jews offered sacrifices, celebrated Sacraments; which to God's people were seals of the Covenant; means to nourish faith; yet themselves many of them unsanctified men. Thirdly, otherwise there could be no assurance at all to God's children that any time they received a sacrament; because that sanctification of the heart, though it must be presumed to be, where the life is but outwardly reform; yet cannot be known certainly, except by special revelation. And what difference there is in this behalf, betwixt a secret, and open profane man; I see not. Fourthly, instruments have their efficiency from virtue of the principal mover; neither can the evilness of the Minister frustrate the virtue of God's ordinance, in the making, or working of the sacrament.  

August. in joan. tract. 5.  Ancient Divines have expressed this in sundry similitudes; as by water that passeth through a channel of stone into a garden, though the channel itself receive no benefit, because of its own indisposition, yet the garden is made fruitful. So, etc.  

August. lib. 3. cont. Cres. Grani. cap. 8. De Bapt. lib. 3. cap. 10.  Again, as in sowing it matters not whether with clean hands, or foul, the seed be sown, so itself be good, the soil fertile, receive the heat of the Sun, and benefit of rain. So etc.  
As the light of the sun is not defiled, though it pass through the dirtiest place, so neither the dignity nor virtue of Sacraments hindered by lewdness of the minister.  
And therefore though I loathe such Ministers as by their lewd life cause God's people to abhor the Lords sacrifices 
y 1 Sam. 2. : yet I cannot see, with what comfort the people can refuse Sacraments for the ill demeanour of the Ministers. Doth any man refuse a King's Donation, because a lewd Lawyer draws up the conveyance, or delivers it sealed in the name of the King?  
But I hasten to the third branch, which is ignorance; and here thus propound the question; whether the negligence or unability of the Minister to preach, impeach the sufficiency or efficacy of the Sacrament to the believing communicant. This question hath long troubled the Church of God amongst us, and yet disquieteth some men weak in judgement.  
I wish with my heart, our Church were so happy as to cut off occasion of this question, by furnishing itself with able pastors in every congregation. But to the purpose. The negative seems to me most probable; and with all that heat of inveighing, I see not yet one argument sound proving, their actions nullities. And for my judgement I propound these reasons.  
First, it hath been proved that the ill life of the Minister preiudiceth not the sufficiency of the Sacrament, therefore neither their ignorance: for it is as much required of a Minister that he be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; unreprovable in his life; as that he be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; able and fit to teach 
z 1 Tim. 3 .  
Secondly, Baptism hath been administered by some that had no calling to preach: yea, and that warrantably, and with Christ's own allowance the Disciples of Christ; before ever they were sent out to preach, administered Baptism 
a joh. 3.22. joh. 4.2. . And that this was before their sending to preach, appears by this, that Christ himself began not publicly to preach: till john's imprisonment 
b Mat. 4.12.17. ; and at this time when Christ's Disciples baptised; john was not imprisoned 
c joh. 3.24. . Ergo.  
Thirdly, some ancient Divines are of opinion that those to whom Peter enjoined the baptizing of Cornelius and his company) were no preachers 
d Acts 10.48. . 
Ambros. in Ephes. cap. 4.  (Ambrose saith) that Peter had not so much as Deacons with him, nor did himself baptize Cornelius, and those with him, but commanded the brethren, which came with him from joppa to Cornelius to baptize: And the reason of his conjecture is more than probable; for as yet besides the seven Deacons, there was none ordained: The same Ambrose his authority in this place 
* Ambros. in 1 Cor. 1.17.  is not to be despised by men of the adverse part, for as much as themselves allege him as authentical for them in the point of Bishops calling.  
Other reasons will appear in answer to the objections of the adverse part; which are on this manner.  
First, every ministery of the new testament, is a preaching ministery, and therefore sacraments are nullities that are delivered by no preachers; for Ministers only can give sacraments. Ans. First, it will trouble these men, I suppose, to prove that every ministery of the new Testament is a preaching ministery: holding their own 

1 Principles: For what think they of Deacons and governing Elders, must they also be preachers?  
2 What of Doctors, who sure, if their description of preaching be sound (as I think it is) come not within the compass of preachers?  
3 What of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
e 1 Cor 12. , which why I should understand of assistant preachers rather than of assisting readers and ministers of Sacraments, I see no reason.    
The consequence will not easily be proved; for be it granted that by God's ordinance none should be ministers, but who are preachers, will it thence follow; that the action of a no preacher is a nullity? by God's ordinance none should be a Minister, but who is a sanctified man; now if an unsanctified man have by bribery or fraud thrust into that holy calling, are his actions therefore mere nullities 
f Mat. 23. ?  
Their second Argument whereby they prove them no Ministers; is because they wait not on their office 
g Rom. 12.6.7.8. : namely on preaching, the only essential property of a minister.  
Ans. And doth this prove them to be no Ministers by calling, because they neglect execution? King's then are no Kings if they use not the sword to punish; and their lawful injunctions are nullities to the subject, because they fail in the principle work of their calling, show a desparitie between the two; or else learn, they may be Ministers by office that neglect the execution of their office.  
Their third objection is, that unpreaching Minister's sin in meddling with administration of Sacraments, because that is a pastoral function.  
Ans. First, I demand whether the action itself for the matter of it be a sin in him; or is it his sin only because of the faulty manner of performing? If it be in the latter respect only; that I am sure will not make his action a nullity to us; and that materially it is no sin in him, me thinks is evident; because every man in place of a pastor is bound to administer Sacraments; yea and by omitting any pastoral office he lays open himself to God's wrath, come he in how he will, whether ordinately, or by intrusion: for in every pastor hath the Lord laid necessity of doing pastoral offices. Secondly, it remains yet to be proved, that administration of Sacraments is so appropriated to the person of the pastor, that no other but a complete pastor may deal in it.  
Certainly in the ancient church Deacons were assistants to the Bishops and Presbyters, in administration both of Baptism and Eucharist.  
And many stiff in the opinion forenamed, 
Ambros. de officijs bib. 1 cap. 41.  use help of others in public reading, praying, catechizing, who by office are no pastors. Lastly, I would gladly have this consulted of by my Brethrens differing from us in judgement. What the word of God hath against this; the ordaining and setting a part of some persons, to public reading, praying, administration of Sacraments, who yet should not be permitted to deal in public preaching. Surely, some such order appears to have been amongst the Levites and Priests of the old Tabernacle. And M. junius seems to acknowledge the employment of Deacons this way in the primitive Church, 
Animaduers. in cont. 5. lib. 1. cap. 13. Bellar.  partly for ease of pastors, partly, for their own trial.  
With what warrant of the word they may be called to a pastors office that know not how in some measure to divide the word aright, I see not; but if some men lacking the gift of prophesy be admitted to some other inferior subordinate service in the Church, I see not what the church doth herein repugnant to the scriptures, provided always they possess not the place of pastors.  
Thus far of these controversies, entered into as God can witness with my soul, not to justify the boldness or ignorance of such as have without gifts thrust into the pastors office; but to remove the unjust and causeless scruples of weak consciences, that deeming their actions nullities, have almost resolved of rebaptisation; and utterly refuse Sacraments at the hands of unpreaching Ministers. Their desire to have true seals set to their pardon, I blame not; but their refusal of God's seals for ignorance or negligence of the keepers, who can defend?  
To these may be added, that other quaere betwixt us and Brownists, whether a man may with comfort of conscience partake the Sacraments with those assemblies wherein open sinners are tolerated to participate; so that he shall not partake with them in their sins, nor any way hinder his own benefit by these and like works of religion.  
Here again I could wish the executors of Church Discipline would be awaked, and not suffer the profane drunkard and adulterer to touch things so holy 
h Mat. 7. . And my Brethrens the Ministers to discern betwixt the precious and the vile 
i jer. 15.19. : that the hearts of the righteous be not made sad by such promiscuous promising and sealing up life to the wicked: howbeit, it should be far from every honest heart; to separate from assemblies wherein such abuses are tolerated through negligence; or therefore to refuse to use their own right, because usurpers unjustly intrude thereon.  
For the question; best Divines both ancient and modern thus resolve, that in assemblies, where the word and worship of GOD is kept pure for substance, there may be a comfortable participating of Sacraments; yea though by connivence of governors some inordinate walkers be admitted.  
Reasons, some of them are these: First, Paul 
k 1 Cor. 5.11.28.29. , prescribing an order of due preparation to sacraments, wisheth us to examine ourselves, not others: now if he had thought it unlawful to communicate with others that are unworthy, he would have given charge, with as great circumspection, to look to others as to try ourselves: secondly, the same Apostle limits the crime and penalty of unworthy receiving, to the persons self that partakes unworthily, verse 29. By unworthy communicating he brings judgement on himself not upon others: thirdly, examples of Prophets living in corruptest times of the Church; yet not separating from the public assemblies, where was the word of GOD, and ceremonies of Gods own Institution; but in the midst of a polluted people lifting up pure hands and pure hearts unto God: fourthly, practise of Christ & his Apostles, in extremity of Pharisaical licence and superstition; yet assembling to the same temple with the wicked themselves, unto public exercises of religion. Moore I will not add. The objections of the adverse part shall have a short solution; and so a passage to the next.  
Object. They allege, 1 Cor. 5 11. with such eat not 
l 1 Cor. 5.11. : 2 Cor. 6.17. Isay 52.11. come out from among them 
m 2. Cor. 6.17. , touch no unclean thing 
n Isay 52.11. .  
Ans. 
* Calu. Instit. lib. 4 cap. 1. Sect. 5.  Our Divines thus answer; first, that the places some of them speak of fellowship with them in works of darkness 
o Ephes. 5.7.11. , by comparing, Ephes. 5 7.11. secondly, that they are meant of private familiarity or amity with such; and thirdly, that only as it tends to countenance them in their evil.  
It is true saith 
* August. de ver. Dom. secundum Mat. cap. 18. sub finem.  Augustine; that the Prophet said plainly, come out from amongst them, separate yourselves, touch no unclean thing. Ego ut intelligam quid dixit, attendo quod fecit, by his fact he expounds his speech. He said departed; to whom said he it? surely to the righteous: from whom should they departed? surely from sinners and unjust. I inquire whether himself departed from such, and I find, that he departed not. Therefore he meant otherwise, viz. then of a bodily separation: for sure he would be the foremost in doing, that himself commanded: he separated in affection; obiurgavit atque arguit: continendo se a consensu, non tetegit immundum obiurgando autem exijt liber in conspectu Dei, cui neque sua Deus imputat peccata; quia non fecit; neque aliena quae non approbavit; neque negligentiam, quia non tacuit, neque superbiam quia in unitate mansit. Sic ergo fratres mei quotquot habetis inter vos, etc. If you have any amongst you laden with love of the world, covetous, perjurers, adulterers, etc. as much as in you lies improve them, that in affection and heart ye may departed from them. Reprove them, that ye may go out from amongst them: and consent not unto them, that ye may touch no unclean thing.  
Thus far 
* August. count. Donat.  Augustine against old Donatists', whose proud schism Brownists amongst us have revived.  
Yea, let God be true, and every man a liar. 
Verse 4.   
The former conclusion is here proved by a reason, as I take it, a fortiori: God is true in his promise and covenant; though every man be in part unfaithful; therefore the unfaithfulness of some few in the church abolisheth not the fidelity of God in his promise. The Antecedent is proved by a speech of David 
p Psal. 51, . The accommodation of this place is divers, some refer it to David's petition 
q Verse 4. , wash me etc. that thou mayest be justified, id est: that thou mayest be acknowledged just and true in thy promises. Some to Confiteor, I acknowledge my wickedness, etc. that thou mayest be justified. Some to peccavi, I have sinned, that thou mayest be justified  
And this saving other men's better judgement, I take to be the connexion agreeablest to the Apostles purpose, and the words of the objection following.  
Quest. Was this than David's end in sinning? Ans. Not so: not David's end in committing; but the Lord's end in permitting his sin: secondly, the particle (that) notes not always the intention but the event.  sit sensus, I have sinned by thy just permission; out of which sin, this one thing hath followed, the illustration and magnifying of the glory of thy truth, in as much as even to me dealing unfaithfully in thy Covenant, thou keepest promise and mercy. And this me thinks first agrees with the Apostles scope, and hath an argument a fortiori to prove the conclusion of the Apostle; man's infidelity abolisheth not the truth of God, nay which is more it serves to illustrate and commend it, as one contrary set by another: secondly, it suits with the objection ensuing; which is this, our unrighteousness commends the righteousness of God.  
Obser. 1 See we what may hence be gathered: first, I think it is hence sound collected, that particular unfaithfulness cuts no man off from the Covenant of grace: GOD is true in performing his promise, though every man; yea his own children be in part unfaithful.  
Particular unfaithfulness; I thus interpret; that which is shown in some particular acts of unfaithfulness: as in David's adultery and murder, etc. gross falls, and such as deserved utter rejection from God's love, yet through Gods pardoning mercy, no separating sins: secondly, such as wherein the committer is in part a patiented as 
* Bernard de Nat. & dig. Amoris divini. cap. 6. patitur peccatum non facit.  Bernard interpreteth; because with the whole heart he sinneth not, but hath ever some reluctation against the temptation; some dislike after the committing 
r Rom. 7. : See the reasons 
s Mal. 3.17. Psal. 89.32.33. .  
Use. Therefore they are injurious to the comfort of God's Saints, that teach every gross sin wasting the Conscience, to throw them for the present, utterly out of God's favour. It is true that till repentance, sense of favour is lost: yet even then when the Lord turns towards us the anger of his countenance, is he a gracious God and father unto us. Yea, his very anger ariseth from love, and tends to good.  
Now if any should hence emboulden himself to commit sin; let me say what I think; he gives evidence that he never yet came within God's Covenant; but if by infirmity any have been overtaken; let him not from particular slips conclude his throwing out of the Covenant; God is still a father, and Christ an advocate 
t 1 joh. 2.1.2. .  
That thou mayest be justified, etc.] Very sin itself Obser. 2 turns in the issue to the glory of God: had we ever had so glorious a monument of God's power and justice, had not Pharaoh in his pride and obstinacy proposed to God's command 
u Exod. 9.15.16 ? It was foelix culpa, saith Gregory of Adam's fall (judging of it by the issue) that made way for such a redeemer as was Christ the Lord. In a word; God glorifies his mercy in pardoning, his justice in punishing, his power in overruling, his wisdom in ordering the very sins of men and devils.  
May he not then, Use. without impeachment of his goodness, permit sin to be? that knows out of it to bring so much glory to himself? It is true that Austin hath, the omnipotent God would never so much as suffer evil to be done, but that he knows to bring good out of evil.  
There is nothing so absolutely evil, but either hath or may admit some respects of goodness. And whether they more dishonour God, that teach an idle speculation of the evil deeds of men, and erect a power of committing sin, countermaunding God's power in preventing it, or they that ascribe to him a voluntary permitting of it for his own glory, let God's Church judge.   

Verse 5. Now if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous which punisheth? (I speak as a man)  
Verse 6. God forbidden: else how shall God judge the world?  
NOw follow certain objections, occasioned by this present doctrine, and allegation out of the Psalm. Ob. If this be so (as thou seemest to allege out of David) that our unrighteousness, commend, id est, sets out, and makes more conspicuous the righteousness and fidelity of God; then is God unjust that punisheth for unrighteousness. Ans. Of three members; first, a Caution: I speak as a man; that is, in person of a carnal and profane man: secondly, a detestation; GOD forbidden: thirdly, confutation of the consequent; by a reason from the act or office of God; God is not unjust; for than could he not be judge of the world, etc.  
In this objection note we two things: first, the manner of propounding: secondly, the substance of it: manner, by way of question; and that after a sort interrupted in the very utterance; the Apostle me thinks, therein residencing the state of godless cavillers against God's truth.  
Obser. How they are sometimes appalled and even at a stand in uttering their blasphemous conclusions. Reasons: first, natural conscience sometimes is weakened in them 
w Rom. 2.15. : secondly, remembrance of judgements inflicted on others causeth trembling: thirdly, GOD himself sometimes immediately strikes with fear 
x joh. 15.21. .  
And it were to be wished they had grace to stop; Use. where conscience checks; that if the mind have had liberty to conceive, the tongue yet may be bridled from uttering blasphemies, which conscience recoils against: how often, do I persuade myself, have our adversaries of Rome such controulements, while they are labouring to make God's truth odious, by deducing thereout blasphemous inferences? it is fearful to break through impediments that GOD lays in our way to withhold from sin.  
Substance of the objection. If our unfaithfulness serve to illustrate God's truth, and to make it more glorious; then is GOD unjust that punisheth unfaithfulness. But the first is true: Ergo. Now the direct answer is not here expressed by the Apostle, partly for that the cavil was so odious, that it required rather detestation, than answer; partly because the answer was so obvious, that any man might frame it; see we what it is: the answer is on this manner, that it followeth not, because that the illustration of God's glory flows not from our sins, either by nature of them, or by intention of the committer, but by accident rather. See we therefore a little how sins set forth and commend God's truth, and promote his glory. Ans. First, as one contrary sets forth the nature of another, by comparison and iuxta-position. Sickness commends health, peace, war; and man's unrighteousness God's righteousness, thus only by making it appear more glorious, when they are compared together. Health receives no bettering from sickness naturally, yea rather it overthrows it: so secondly by accident, because GOD takes occasion thereby either to show mercy in pardoning, or justice in punishing. Whence followeth this doctrine:  
Obser. That though man's wickedness redound in the issue to God's glory, yet is GOD just in punishing it.  
Reasons: first, sin in its own nature tends to God's dishonour 
y Rom. 2.23. : secondly, the sinner in it intends not to honour GOD 
z Isay 10.6.7. Gen. 50.20. . 
* August. quaest. super Exod. quaest. 79.  Augustine shows how in wilful murder, though it be true, that GOD after a sort gives the innocent into the hand of the slayer, yet God is just, and the murderer, doing the secret will of God, is justly punished.  
Deus non nisi justè, homo autem poenâ dignus; non quia illum occidit quem deus nollet occidi: sed quia per iniquitatem. Non enim ministerium Deo iubenti praebuit, sed suae malignae cupiditati seruivit. In uno igitur eodemque facto; & Deus de occulta aequitate laudatur; & homo de propria iniquitate punitur, etc. he adds the instance of judas, ut alibi.  
Use. Therefore let no man please himself in this that his evil deeds have turned in the event to the glory of God.  
It is true that there is not the lewdest action of the profanest miscreant, but GOD brings some good out of it: their judgement is never the less, notwithstanding GOD be thereby accidentally glorified. There was never more hellish sin then that of the jews in crucifying the Lord of glory; nothing by which God ever reaped greater glory than by the death of his Son: yet is the wrath of GOD come upon them to the utmost 
a 1 Thes. 2.16. : and that most justly.  
It is true that Paul's bands turned in the issue to the furtherance of the Gospel 
b Phil. 1.12. : yet woe to that Lion that bond him. True, that persecutions of God's children turn to their benefit 
c Rom. 8.28. , bringing quiet fruit of righteousness 
d Heb. 12.11. : working unto them an incomparable weight of glory 
e 2 Cor. 4.17. : yet shall God in his just judgement recompense tribulation to them that trouble his 
f 2 Thes. 1.6. : but proceed we in the Text.  
In the Apostles answer, occurs first this Caution: I speak after or according to man: first, not in mine own person; as if I either approved or devised such a deduction; but I Anticipate only the cavils of profane carnal men; readier to blaspheme then to believe the truth.  
So chary aught Gods children to be in objecting against the truth, and even in propounding the cavils of others, never to own them for theirs; such protestations were seasonable in the scholastical disputations; especially where rude novices are admitted to be Auditors; I speak what I know, the very omission of such cautions, and over great heat in pressing objections, though but personately, hath tainted the judgements of some through their ignorance.  
Secondly, his detestation. Ab sit: God forbidden; the form of Apostolical detestation: and as Caietane saith; it shows how he even abhorred to hear mention of the injustice of God. And should teach us not without trembling and detestation to reject cavils especially blasphemous against GOD, and injurious to his truth: instances in this Epistle are divers.  
And if there were no other thing to prove our keycold love of God's truth, and zeal for his glory; this one were sufficient; our lentitude in reproving those many blasphemies of Gods holy name, which in company of profane men we cannot but hear.  
Thirdly, his confutation: (else how shall God judge the world.) The manner of answer may in logic seem absurd, but is in Christianity the best that can be shaped to deniers of principles; neither was it want of skill that made the Apostle deny the conclusion; but Wisdom rather to direct God's children, how to carry themselves towards such as question undoubted principles: still hold evident truths, yea though thou know not how to assoil doubts raised by men of corrupt minds and destitute of the truth.  
In Philosophy it is received, not to dispute against such as deny principles; in Divinity it is most safe especially for meaner men; to hold conclusions evidently taught in despite of all cavilsome premises.  
If any shall question the being of my GOD, in whom I live, move, and have my being; whom, if I were blind, I may even palpably feel: I may perhaps pity his Atheism, and deplore the abuse of wit, but shall choose to confute rather with a club, then with an argument, though plenty want not. If Arius or Antitrynitaryes, shall oppose against the Trinity of persons in the unity of Divine essence, detest their blasphemy; but though their contradictions seem never so plausible and unanswerable, hold still the conclusion that there are three bearing witness in heaven, and that these are one 
g 1 joh. 5.7. etc. .   

Verse 7. For if the verity of God hath more abounded through my lie unto his glory, why am I yet condemned as a sinner.  
Verse 8. And (as we are blamed, and as some affirm that we say) why do we not evil, that good may come thereof? whose damnation is just.  
But see we here other cavilling inferences from the same grounds: The Apostle brings in the caviller thus yet inferring: If God's truth hath been much more abundantly manifested by my lie, and unfaithfulness to his glory, not only God shall be unjust in punishing, but God and man both injurious in censuring my action of sin, yea more than that; these evil things (as they are deemed) should be exhorted unto and done as good, that so great a good as God's glory might come thereby: This the objection; answer followeth; first, these are but slanders and scandalous imputations; for we teach no such thing, neither will these conclusions follow upon our doctrine; secondly, by denunciation of judgement, their damnation or judgement is just. The direct answer to all these cavils see in verse 5. they have all a manifest fallaci accidentis.  
Observe the common lot of Ministers to be subject to slanders (as we are slandered 
h Acts 24.5. jer. 15.10. & 18.18. .) 
Verse 8.  Obser.  
Reason; through our sides Satan wounds the truth; and by disgrace of our persons aliens from respect of our doctrine.  
Let neither Ministers nor people think it strange if Use 1 this betid us at this day 
i Mat. 5.10.11.12. . The devil is still a Devil; as the accuser of the brethren 
k Apoc. 12.10. : so especially the slanderer of the ministery.  
Use 2 Be not hasty to admit an accusation against an Elder 
l 1 Tim. 5.19. : not under two or three witnesses and those authentical. The reason of which caveat, is thus given by some; for that Satan hath special envy at such, and none more exposed to calumnies than they, none whose disgrace brings greater prejudice to passage of the truth.  
Obser. As our persons escape not slanders; so neither our doctrines scandalous imputations Christ accused as a destroyer of the law 
m Mat. 5.19. : what need we seek further than our own experience? he that hath leisure, let him see that f●rraginem blasphemiarum scraped together by Kellysson out of Bellarmine against not ours, but Paul's doctrine of Predestination; certainty of salvation, justification by faith only, etc.  
This only let me admonish our people, as not to be offended at this when it falls out, so withal to compare what we teach of the Articles with the writings of the Prophets and Apostles, yea this withal let me more say, that the cavils against our doctrines are no other than what God's spirit hath prevented, and plentifully answered in the scriptures 
n Rom. 3.31. Rom. 9.14.19. etc. .  
And let these slanderers well weigh what the Apostle here speaks of their issue; (their damnation is just) and sure if for idle words we are countable 
o Mat. 12.36. , how much more for blasphemies against Gods holy truth ᵖ?   
Verse 8. And (as we are blamed, and as some affirm that we say) why do we not evil, that good may come thereof? whose damnation is just. 
LEt us do evil that good may come of it. This resolution here reproved, affords us this instruction:  
That evil may not be done, that good may come of it: no not the lest evil to procure the greatest good 
p job. 13.7. : Will you speak wickedly for God's defence, and talk deceitfully for his cause? may I not lend God a lie for his glory? much less do any other evil, for any other good whatsoever. Sauls pretended intention was good, yet his action censured of rebellion, and compared with the sin of witchcraft 
q 1 Sam. 1●. 20.21.23 ; and how did God's wrath burn against Vzzah, notwithstanding his zealous intention, to preserve the Ark from falling 
r 2 Sam. 6.7. .  
What Apology therefore can Papists have for their warranting rebellions and treasons against Princes heretical, as they term them, Use. and tyrannous? And how will the reference and ordering of such foul actions in Deum, and good of the Church warrant such attempts to conspirators? It is a good saying of Caietane, upon this place; secundum sanam veramque doctrinam peccata non sunt eligenda ut media ad quemcumque bonum finem. Hear his reason. Quia suapte naturâ repugnat peccato quod sit eligibile; & propterea nec propter se nec propter aliud bonum est eligibile. And i● no sin, sure than not the murder of the Lords anointed, howsoever heretical; tyrannous, excommunicate.  
I say nothing of the whole frame of their religion, that hath no other foundation in the world much of it, but good ends and intentions; such as are stirring up of devotion alluring of the people, abating of corruption 
s Col. 2.21.22.23. , and see in what esteem such wise ordinances are with the Lord 
t Mat. 15.19. .  
Now I could wish our people had this principle thoroughly fastened in their understanding; that good intentions make not good actions, and that as well the mean, as the meaning must be good: if we desire to have our actions pleasing unto God 
u Mic. 6.8. joh. 26 2. . Satan's advantages are many from hence; evils by this means being not only boldly committed but stoutly defended.  
I will pass from this place with a question or two; first, what if two evils be propounded? may not the jest be chosen to avoid the greater? Ans. Evils are of two sorts: first, evils of pain: secondly, evils of sin: If both be evils of pain, the old rule is E malis minimum, though perhaps there are cases, 
x 2 Sam. 24.13.14.  wherein it is not safe to be our own carvers. If both be sins, the rule is this; E malis nullum: no not the lest to avoid the greatest. Caietane reasons well, if no evil may be done that good may be procured, much less that evil may be avoided: seeing that to avoid an evil is a less good, then to procure a thing truly good.  
Secondly, what if evils of both natures offer themselves; perhaps a little sin (if any may be little) and a great pain? as an officious lie or cruel death, may not the lie be adventured, that death may be avoided? Ans. If thou mayest not lie for God's glory 
y joh. 13.7. , much less for thine own life, that should be as dung unto thee, compared with the glory of God.  
May sins be tolerated to avoid inconveniences? as usury to maintain traffic; Idolatry to preserve peace of kingdoms, etc. Ans. This rule well weighed sufficiently assoyles these doubts; whatsoever sins we have power to hinder, and hinder not, become ours by just imputation 
z Neh. 13.17.18. Ezech. 18.13. . And for toleration of strange worship, if it hath been the blemish of good kings to tolerate instruments of Idolatry, though not the use of them; if secondly, commendation of others to remove them; if thirdly, Asa did well in not tolerating his mother to have her Idol 
a 1 Reg. 15.13. : if fourthly, he & others be commended for commanding and compelling their people to serve the Lord, and to do after the law and the commandment 
b 2 Par. 14.4. & 34.31.32.33 ; me thinks they cannot scape blame that tolerate evils so odious: and I could wish all Christian politicss to consider, that righteousness is the best upholder of states, and transgression in the issue proves their overthrow 
c 2 Par. 15.2. . May a less sin be tolerated, to prevent a greater. Ans. where means are not to hinder both 
d Mat. 15.8. : though in Moses perhaps there was something extraordinary: and that only till God give means and opportunity to reform all.  
Thus far of these cavils by way of digression; of purpose used by the Apostle, to prevent the scandal of weak, and stop the mouths of profane cavillers.  
This wisdom let it be imitated of us all in our ministery, in doctrines that may by mistaking prove offensive; prudently prevent whatsoever a caviller may object, though sometimes we be censured to shake hands with our Text.   

Verse 9 What then? are we more excellent? Not, in no wise: for we have already proved, that all, both jews and Gentiles are under sin.  
Verse 10. As it is written, There is none righteous, not not one.  
Verse 11. There is none that understandeth: there is none that seeketh God.  
Verse 12. They are all gone out of the way: they have been made altogether unprofitable: there is none that doth good, not not one.  
Verse 13. Their throat is an open sepulchre: they have used their tongues to deceit: the poison of asps is under their lips.  
Verse 14. Whose mouth is full of cursing and bitterness.  
Verse 15. Their feet are swift to shed blood.  
Verse 16. Destruction and calamity are in their ways.  
Verse 17. And the way of peace have they not known.  
Verse 18. The fear of God is not before their eyes.  
LEt us now proceed to that that followeth; verse 9 Where the Apostle preoccupates what jews might infer upon his former concession of privileges granted them above the Gentiles. verse 1.2. Ob. Thus much than you grant; that jews have something more than Gentiles; and therefore are not equal in the case of justification. Ans. Not so; saith the Apostle, for we have already proved, that all both jews and Gentiles are under sin.  
First, see we how this seeming contradiction may be reconciled, the jews have pre-eminence above the Gentiles many ways, and again, jews excel not Gentiles. Ans. Both true in divers respects: if we regard favours vouchsafed of God; so jews exceed Gentiles; if we view them in nature, and consider them in the point questioned of the breach of the law; so no odds betwixt jew and Gentile; for all are equally under 〈◊〉 sin; all equally therefore excluded from possibility of being justified by works: This is the plainest reconcilement; though there be others conceived in other terms.  
Now whereas jews so readily take hold of what Paul grants, touching their pre-eminence. Obser. Observe we how propense our proud nature is, to own her excellencies, though hardly brought to acknowledge infirmities 
e Luke 18.11.12.28. . Reasons, First, nature sick of self-love; and loath to seem nothing in herself; the lesson hard to deny ourselves 
f Mat. 16.24. : Secondly, and the cunning devil first wounded in himself by pride; labours by pride to keep possession against grace; GOD resisteth the proud 
g 1 Pet. 5.8. : this is well known to the Devil.  
This may we easily take ourselves withal ever by a little observance; labour we to correct it, Use. by dwelling upon meditation of natural frailty.  
The Lord useth these means to remove it: first, Affliction after greatest favours 
h 2 Cor. 12.7. : secondly, permitting graces to ebb and flow in us: thirdly, sometimes leaving us to ourselves, 
i Mat. 26.  that by experience of frailty we may learn to bear lowly conceits of ourselves in nature.  
For this cause let us consider the observation this verse next affordeth, that is, Obser. that whatsoever difference grace or providence hath put betwixt us, in this we are all equal, whether jews or Gentiles, bond or free, king or beggar, if we be sons of Adam, we are all under sin. That fountain hath poisoned all the streams thence issuing. Now so we are said to be in three respects: first, under guilt of sin: secondly, under curse of sin: thirdly, under reign of sin.  
The two first are here chiefly meant 
k Rom. 5.12. Gal 3.9.10. Ephes. 2.3. , and the gloze of Rhemists, that will have this saying of Paul, and the testimonies annexed, to be restrained to the multitude and more part of the jews, not understood of every particular; as Zacharie and Elizabeth; the blessed Virgin, and others, is absurd; for who can imagine Paul, or rather Gods spirit so bad a logician, as out of a particular to conclude a general.  
No jew can be justified by the law; for the most part of them are under sin: is this trow we Paul's best logic?  
Ob. Zacharie and Elizabeth etc. were just. Ans. by grace, not by nature, whereof the Apostle here concludes. And Paul's wisdom is observable, reckoning himself amongst these that excel not by nature though God had by grace, put difference betwixt him & others.  
Use 1 Now brethren this state of our nature, let us all take notice of; and labour, not only to acknowledge it in our judgement; but even to feel it in our hearts: first, it is that must be in us before we can be fitted for grace 
l Isay 61.1.2. Mat. 9.12. & 11.18. : secondly, it hath a gracious promise of refreshing, ubi supra 
m Mat. 5.3. Isay 57.15. ; thirdly, lack of it hindereth all  comfort 
n Luke 1.5.3. : fourthly, the first step to God's kingdom 
o Acts 2.37. : Means, first, view ourselves in the looking glass of the law 
p jam. 1.25. : it is the end why it is given, to show misery, by reason of sin; and to implead us guilty before God's judgement seat 
q Rom. 5.20. : secondly, apply to ourselves the curses, which are without partiality threatened to every transgressor, for every transgression 
r Gal. 3.10. : thirdly, consider of how pure eyes the Lord is 
s Hab. 1.13. : how he hates iniquity 
t Psal. 5.4. : and suffers no transgression to pass unpunished 
u Heb. 2.2. : hath appointed a day wherein to judge the world in righteousness 
w Acts 17.30. : brings every work to judgement, and every secret thing whether it be good or evil 
x 12. Vlt. : fifthly, ask but thine own soul, thou hast a thousand witnesses in thine own bosom of this guiltiness and subjection to the curse of sin. Conscience (if it be not seared) I persuade myself trembles, in most men, at the sight of particular hearing, of general judgement 
y Acts 24.26. : if seared, this a heavier judgement 
z Exod. 7.3. : and itself an argument of our being still under sin 
a Ephes. 4.18.19 :  
Lastly, I would but know the reason, why amongstmen in their pure, or rather impure naturals, the doctrine of the law is so distasteful, as in experience ministers find? No doubt conscience in them guilty of transgression, flies that arraignment 
b Acts 24 26.27. .  
Hence learn we to clear God's justice, in judgements Use 2 executed upon such as to the ignorant, seem innocent. Exempl. 
c joh. 7.24.25.  We read of a judgement executed upon Achan and his children, for reserving part of what GOD had devoted to execration.  
With what justice, saith an Atheist, dies the infant for the father's sin? Ans. Many answers are given: first, that it was a work of God's absolute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for terror of others: secondly, that children are parts of their parents, and in them their parents are punished: thirdly, some, that perhaps they sinned by concealment; the scripture no where mentioning that they were infants: fourthly, let it be granted they were infants; yet were they sons of Adam, and therefore unclean 
d joh. 15.4. Psal. 51.5. : and as Paul here speaks, under sin.  
That God defers execution of wrath, but for the lest moment, it is his great mercy; that he inflicts death at any time upon men under sin, what injustice is it?  
Use 3 Let it teach us not to murmur against God in our afflictions; be they never so violent, wherewith the Lord afflicts us; if we consider our estate natural; we shall be forced to say of our cross as the the thief of his punishment 
e Luke 23.41. : we are justly here; and receive things worthy of that we have done.  

Verse 10.11. ad ver. 19  Here follows proof of that formerly taught; that all sons of Adam, whether jews or Gentiles, are under sin: it is taken from place of testimonies, out of the Psalms and Prophets, as the margin well notes them: touching accommodation of these testimonies to the Apostles purpose: some doubt there may ●e made, in as much as the Prophets, David and Isay, seem to apply them to particular persons and times. Some answer; that these being the purest times of the jewish church, under David and Ezekiah, they may well conclude the rest, by an argument from the greater to the less: secondly, some, that Paul meant to prove his purpose, by induction of particulars, which upon the former ground of the purity of these times, more than of other, he broke of, thinking the purpose by these particulars sufficiently proved; but thirdly, it is apparent to him that reads the Psalms especially, that they are universally to be understood of all persons and times.  Psal. 14. etc. To which let this be added; fourthly, that however some particulars of actual sins, show not themselves in all and every man, yet the fountain and seed, as it were of all, is in all men, none excepted; and by these particulars that we see eminent in some, we may see to what we are all inclined, were it not that the Lord by grace, either restrains, or corrects.  
But here let us observe, Obser. how all men naturally are in all parts subject to all sins.  
Consider but the testimonies alleged, and you shall see an Anatomy of the whole man natural; I spare particularly to handle them, for that they are odious to the considerate reader.  
This only consider, how he justly taxeth us of want of all goodness: proneness, and execution of all evil, etc.  
Ob. If any shall say that even in men natural▪ we see abstinence from some evils, performance of some good duties, and as every earth bears not every weed; so neither is every man's heart full of all sins.  
Ans. That any man is exempt from any one sin, and extremity thereof, it comes not of nature, but of restraining grace 
f Gen. 20.6. , man is borne (saith job) as a wild ass colt in the wilderness, and as the horse rusheth into the battle, so a natural man, more than it pleaseth God to bridle, runs headlong into all extremity of profaneness 
g Ephes. 4.18. .  
And this should teach us jealousy and watchfulness Use 1 over our own hearts, that no man presuming of any power in nature, throw himself into temptations; but pray God daily, not to lead us into them 
h Mat. 26.41. : fearful are examples even of God's Saints, this way: see Peter 
l Mat. 26.33.70.71.74. , and Solomon 
k 1 Reg. 11.1.2.4. : sundry particulars might be instanced.  
That one I will press which is common in practice at this day; regardlessness of choice in marriage; the common inquiry is how beautiful how wealthy, how friended; religion that should principally be eyed, not once thought of: they hope, though never so profane or superstitious, to be a mean to gain them. It is a holy speech of Nehemiah. Cap. 13 26. upon this occasion; did not Solomon king of Israel, sin by these things? yet among many Nations there was none like him; for he was beloved of his GOD, and GOD had made him King over Israel; yet strange women caused him to sin: Compare 2 Reg. 8.12.13. see an exhortation, Phil. 2.12.13.  
Use 2 If GOD hath exempted thee from dominion of any one sin; let his grace have the glory; thou seest every day examples of detestable transgressions, thefts, murders, treasons, adulteries, etc. out of question they are the beast streams that issue from a graceless heart 
l Mat. 15.19. : In them as in a looking glass, thou mayest see thine own nature: Let every gross sin seen in another, be unto thee a Sermon of thankfulness unto God; by whose grace thou hast been upholden and kept from like enormities 
m Gen. 20.6. .  
Use 3 Fear to insult over the sins of others; rather pity their forlorn nature; and if Brethrens; in meekness restore them, considering thyself that thou also mayest be tempted 
n Gal. 6.1. jam. 3.1. .   
Verse 19 Now we know that whatsoever the Law saith, it saith it to them which are under the Law, that every mouth may be stopped, and all the world be culpable before God. 
IN this verse the Apostle preoccupa●es the exception of the jews Ob. These testimonies conclude not us, but Gentiles. Ans. First, the records out of which they are drawn prove the contrary; that jews especially are here meant: what soever the law saith, it saith to them in the Law: but these things the law saith, therefore jews who only had the giving of the Law 
o Rom. 9.4. , here especially are intended: secondly, a fine: the end of these and like speeches in scripture, is that every mouth may be stopped, and the whole world be culpable before God. But except jews be here concluded; their mouths are not stopped. Ergo.  
Sense. What the Law saith: Law: first, Scripture; Synecdochically; as Psal. 19 & 119. etc. to them in the law, that is, to that people to whom God gave his word written; such were jews 
p Rom. 3.2. Psal. 147.19.20 Obser. .  
Now that we may here observe is; how desirous nature is to shifted off from itself the stroke of the word of God 
q joh. 9.40. : especially where it censureth and condemneth of unrighteousness; first, such hypocrites are we by nature; secondly, and so desirous to seem something, more than our brethren.  
This that we have daily experience of in our ministery; Use. let a Minister deal in reproof of any particular sin, our people's use is to share out to others their portion; he met with such a one and told him his own; whereas alas, if we had wisdom to propound the question, as the disciples in that indefinite speech of our Saviour, one of you shall betray me, and ask, is it I? we should find ourselves the person meant; at lest by what is reproved in others; might see old Adam reproved in ourselves; and take occasion by correction of other men's breaking out into action, to bewail and strive against our own inclinations.  
For this cause, consider we, Obser. what the Apostle addeth; what the law saith, it saith to them in the law; to them only and to them all; understand it generally; first, of prescription: secondly, reproof: thirdly, indictment; fourthly, of commination: fifthly, condemnation. Duties equally prescribed to all; breaches of duties equally reproved in all: transgressions equally accused in all: punishment equally threatened to all: sentence of death equally passed on all that transgress 
r Gal. 3.10. .  
Use. And I could wish, and do pray, this might sink into the minds of those, that plead exemption from obedience, and fond expect immunity from punishments threatened in the law. Who is the Lord (saith Pharaoh profanely) that I, a King as I am; should hear his voice, and let Israel go 
s Exod. 5 2. ?  
Thus minded as Pharaoh, alas, how many are there? Devotion is fit for Churchmen; and religion for idlers, that have naught else to do; Amaziah will have Amos dismissed from Bethel 
t Am. 6.12.13. : sins in the country, are no sins in court. Prophecy in judah, etc. would GOD this corruption stayed only in King's Courts; though they also should remember their Lord is in heaven; that Rex Regum and Dominus Dominatum; whose law imperial, reproves, accuseth, threateneth; condemneth the sins of all without partiality.  
That every mouth may be stopped, etc. whether this, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That, declare the intention of God, in thus convincing us of sin by the law, or the event only, there is some doubt, it is sometimes put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so that; a note of illation rather than of intention.  
I have in the Analysis interpreted in the first sense, with other expositors; and leave it in medio; because the odds is not much in the substance of the conclusion. Every mouth might be stopped Metaphora; that is, that all men might be put to silence, for any claim they can make to righteousness or salvation by the law; or as others, from boasting of their own righteousness as verse 27. or for justifying themselves in God's sight.  
And all the world.] First, not Gentiles only but jews also, all sons of Adam be obnoxious or culpable before God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; impleadable as guilty of transgression, and so subject to condemnation.  
Now hath the Lord sufficiently convicted us of transgression, Use. and stopped the mouths of all men from claiming righteousness by the law? Than how dares flesh and blood, open their mouth once to pled for justification by the law? why do we not rather lay our hand upon our mouth, and supplicate to our judge; be our righteousness in show never so great 
u job. 9.15. ? are we so loath to be beholden to our God for righteousness? had we rather magnify the power of Nature, then transcribe glory of righteousness and salvation to the grace of our God? Surely, saith Paul, they must judge, accuse, condemn themselves, that will escape the severity of God's judgement 
w 1 Cor. 11.32  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; impleadable as guilty; and subject to condemnation; that this is the state of all men, see testimonies 
x Gal. 3.10. : and if there were nothing else, yet that trembling of the conscience at the lest evidence of God's wrath, would sufficiently evince it 
y Isay 57.20.21. : and Examples. Gen. 4.13.14. Mat. 27.4.  
Now Lord that we had eyes to see, Use. and hearts to feel this misery wherein we are by nature 
z Ephes. 2.3. : we had gone a good step towards our happiness 
a Mat. 5.3.4. Luke 18.13.14. : and let us all prey God to give us that eye salve of his spirit; to see how miserable, wretched, poor, blind, and naked we are by nature 
b Apoc. 3.17. .   
Verse 20. Therefore by the works of the law shall no flesh be justified in his sight for by the law ●m●●th the knowledge of sin, 
LEt us now proceed. Therefore by the w●rkes of the ●aw, etc. The assumption of the principal syllogism is here concluded: 〈◊〉, that by works of the law no man is, or can be justified in the sight of God; where a new reason is added; from a contrary use and effect of the law: ●y the la● comes 〈◊〉 k●●wl●●f ●nne. In the words are two things; first, a conclusion; no flesh sha● be 〈…〉 the works of the 〈◊〉 in the sight of God: secondly, a reason, confirming the conclusion: for by the law c●mm● the knowledge 〈◊〉 sin. We will a little at large explain the conclusion; that the state of the question betwixt us and justiciaries, may the better be perceived. What flesh? What justified? What works ●f the law?  
Flesh in Scripture syneedochycally sometimes signifies man at large 
c joh. 4.14. : sometimes corruption of nature drawn by Adam's fall 
d Gal. 5.17. : sometimes man's nature with the corruption adjoined 
e joh. 3.6.  the first and last sense, are pertinent to this place. No flesh, that is no man; as P●al. 143 2. to which place the Apostle seems to allude.  
An●] Not flesh; we may understand it formally, and so it implies a reason for the conclusion: as if he should say, no man can be justified; because every man is flesh: that is, corrupted with original sin.  
Shall be justified.] In the right explanation of this term, lies almost the whole substance of the controversy.  
Our adversaries urging the Grammatical Etymology, 
Bellar. de justif. lib. 2. cap. 3.  ●●ke it Physically and with them, to be justified, is to be made righteous by infusion of habitual righteousness.  
They urge: first, Grammar Etymology: secondly, Texts 〈◊〉: thirdly, Aequipoll●nces, or explanations by other terms.  
justificare, signifies to make righteous, as the composition shows; Ans. first, let that be yielded, doth it thence follow that this making righteous, is by infusion of habitual righteousness? Secondly, Bellarmine himself in another place blameth those that urge Grammar against received use of words; the penitent. lib. 1. cap. 7. In eo erran● multi (saith he) quod v●cum significati ●es ex Etym●l●gia por●us ducunt, quam ex communi scripturae & bonorum authorum usu.  
Texts are these, Dan. 12.3. They which justify many. Ans. And is it Bellarmine's judgement that Martyrs; Ministers, or other Christians, do justify by infusion of righteousness? I cannot think it. Now if they be said to justify, as they are said sometimes to forgive sins 
f joh. 20.23. , to cover a multitude of sins 
g jam. 5. vlt. : to save 
h 1 Tim. 4. vlt. , as instruments, by whose ministery the Lord justifies, remits, saves; what is this to the sense by them urged? or what against our explication.  
By his knowledge shall my righteous servant justify many 
i Isay 33.11. . Ans. And why must this scripture signify justifying after a Physical, rather than after a judicial manner? The Chapter hath a prophetical description of Christ's humiliation; and the blessed effects thence issuing unto us; the main amongst them, is justification, explained in this verse; first, by the author, meritoriously procuring it unto us: secondly, by subject, or persons to whom it's vouchsafed: thirdly, the instrument or means in us; he shall justify many, that is, procure by his humiliation to all that know him: that is, acknowledge him for their mediator, absolution from sin and condemnation. And that this is the sense appears by the reason adjoined. For he shall bear their iniquities, that is, the punishment of their sins.  
The exposition of Bellarmine and the reasons brought to approve it, are to any indifferent reader frivolous.  
By his knowledge: that is, doctrine; Ans The words best read thus, out of the original; by the knowledge of him; making Christ the object known, rather than the subject of knowledge. Ob. my righteous servant, Ergo, by justice & service he justifies. Ans. First, what necessity to take these Epithets formaliter? Secondly, it was needful for him that undertook as a mediator to procure our absolution, at the bar of God's judgement; himself to be holy, harmless, separate from sinners 
k Heb. 7.26. : Ob. servus: he justifies therefore by doing service to his father, in the work of justification; not by judging. Ans. first, that is not here taught: secondly, how tar fetched is this conclusion? the Prophet showeth here the effect of Christ's humiliation: viz. that he, as the meritorious cause, shall procure our discharge from sin; neither do any of us contend, that to justify always is put for actus judicis: but is sometimes▪ Metonymically given; to Author, means, instrument, of justification.  
Ob. Apoc. 22.11. Qui justus est, iustificetur adhuc: Ans. First▪ their own Authentic Greek, hath not iustificetur; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, secondly, what necessity to interpret Physically, rather than judicially? May not the sense be this? he that is just by acceptation in Christ, let him endeavour to preserve himself, in that blessed condition.  
Thirdly, yield that gloss, will it hence follow that in the question of our justification in the sight of God, it must be so taken? Saith their own Caelius Pannonius: this is spoken Prophetando non optando. By way of prophecy, rather than of desire or exhortation; And than what hinders but the judiciary acception of the word, may stand?  
Ob. 1 Cor. 6.11. Ye are justified; that is, ex iniust●s justi effecti. Ans. first, be it granted; what is that to making righteous by infusion of inherent righteousness? secondly, the Apostle directly distinguisheth betwixt sanctification and justification, which Papists in this whole controversy confounded. Ob. Equipollence or explanation: Rom. 5.19. Many shall be made righteous in Christ, as many were made sinners in Adam: he urgeth first the phrase made righteous: secondly, the comparison etc.  
Ans. Some interpret the phrase thus; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shall be presented just. But contra: first, no example can be brought either out of scripture, nor for aught I know, out of classical author, where this verse, joined to a word, whereinto his signification passeth, signifies to be presented; but to be constituted or made: secondly, why translate we here presented: and in the former clause, made? for there to interpret otherwise, were harsh.  
Secondly, therefore I answer; first, that they cannot show that the Apostle here intended to interpret the word justified: secondly, we yield that we are by the obedience of Christ made righteous; but will it thence follow, that it is by infusion of inherent righteousness? and not rather by Donation or imputation?  
Ob. It must be by inherence, for so is Adam's sin conveyed to us, and thus did Adam make us sinners.  
Ans. Comparisons must not be stretched beyond the intention: there can no more be hence collected, but that we are made righteous by Christ's obedience, no less then by Adam's disobedience we were made sinners: or that Christ is herein like to Adam; that as he conveyed sin to his posterity, so Christ righteousness to his children.  
Touching manner of conveyance or communication, the Apostle speaks not. Therefore in this sense, the term is not used in this question.  
Let us see now how the scripture useth the word: and especially, how in this place and question the Apostle understands it? The word to justify, or to be justified▪ signifies sometimes to acknowledge just, and give commendation of righteousness: as Luk. 27.19. Rom. 3.4 so men are said to justify God. Sometimes to approve, maintain, defend as just 
l Luke 10.29. . so to men in respect of themselves or others. Sometimes Metaphorically, or by Senecdoche, to free or deliver; as Rom. 7. Sometimes to absolve and acquit from crimes whereof a man is accused, whether justly, or unjustly: or to pronounce just, and give commendation of righteousness 
m Pro. 17.15. , so Pro. 1 etc. callat. cum. Pro. 24.24. Isay 5.23. Sometimes to give testimony and reward of righteousness 
n 1 Reg. 8.32. . Sometimes to esteem, accept, pronounce, righteous 
o Rom 2.13. . These significations are many of them coincedent. Let us inquire in what sense the Apostle in this question takes it: we shall best understand it: first, by scope of the Apostle: secondly, by use of the word in this question.  
The scope of the Apostle is this, to show how a poor sinner guilty of transgression, and thereby excluded from hope of heaven, and liable to condemnation, may obtain righteousness, such as for which the Lord shall at the bar of his judgement pronounce, and accounted him righteous, and so acquit him from condemnation.  
That this is the Scope, appears by that formerly in the Epistle; where the Apostle hath convinced all sons of Adam of unrighteousness; to this end, that they might seek righteousness out of themselves in Christ. And willing to give refreshing to the weary soul pressed with conscience of sin, and privity of lack of righteousness; he sets down, what that righteousness is, for which God will accept and accounted us righteous: according to this scope, then to be justified is to be pronounced & accounted as righteous. Now this being granted to be the Apostles drift; see we▪ what in experience of a Christian, is that that troubles the conscience arraigned? what that that gives it peace? I speak now in general: that that first affrights, is fear of condemnation; because of the sentence of the law, and severity of the judge; this first in sense 
p Acts 16. & 2.37. ; but if a man be demanded why he fears condemnation, his answer will be, because he lacks righteousness, and knows GOD to be of pure eyes, hating iniquity, and not holding the wicked innocent: and till he see some righteousness in which he may stand before God, he can never be freed from fear of condemnation. Therefore the Apostle purposeth here to show by what means a man may obtain righteousness, such as for which the Lord shall accept and accounted him righteous.  
Secondly, use of the Word. The word in this Epistle is first used. Rom. 2.13. the hearers of the law are not righteous with God; but the doers of the law shall be justified: where I think the word must thus be rendered; are not accounted and holden righteous: for, what he in the latter clause calls justified, in the former he terms being just with God; that is, in God's account and estimation.  
I spare heaping up of testimonies for brevities sake: To be justified then, here, is to be accounted or approved for righteous: that which some urge, that to be justified here signifies to be acquit ●rom sin, that is, to have pardon of sins; though the acception be frequent, yet is not pertinent to that place, as the clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, intimates; compare Rom. 2.13. as also the reason of the Apostle this; every man a transgressor, therefore no man justified by the law; that is works of the law; that is, obedience to the law; or secondly, performance of duties therein prescribed.  
The sense than is this; that no man borne of Adam can by works of the law procure account and esteem of righteousness before GOD: so that in this conclusion, he removes this effect. (justification) from this cause (works of the law) in respect of every son of Adam.  
Hence then, let us observe this conclusion; that works of the law cannot procure the esteem of righteousness with GOD, to any child of Adam. First, reason of the Apostle collected from the illative particle therefore; and stands thus, if we look back to the Apostles discourse. No transgressor of the law can be justified, that is approved as righteous before God by the works of the law; but all flesh, that is, every son of Adam is a transgressor of the law: therefore shall no flesh be counted righteous before God, by works of the law. The assumption hath been at large proved: cap. 1.2 & 3. see we the reason of the proposition; it is this. The law to justification requires continuance in every thing therein written, to do it. Wherhfore, seeing he that transgresseth continues not in all things written in the law to do them; apparent that by works of the law no flesh can be justified.  
Second reason: or rather the same iterated in other words, is in the latter end of the verse, from a contrary effect of the law: that is, conviction of sin: thus: If by the law we be all convicted of sin; then by works of the law, can none be justified; but by the law comes knowledge of sin; that is, we are convicted of sin: Ergo. The assumption again is evident, set down in the Apostles words, reason of the consequence; ut supra.  
Knowledge of sin; not so much, quoad naturam peccati; for so by the law comes the knowledge of righteousness; but quoad inhaerentiam in nobis; that is, if we look to the law we shall see our unrighteousness discovered, and be forced to acknowledge that we are sinners; therefore can we never look to obtain righteousness by doing of the law: for even one transgression anihilates righteousness, in respect of righteousness by the law: Gal. 3.10.  
Now wha● (trow we) can our adversaries object to elude this so direct testimony of the Apostle? They distinguish: first of the law: secondly, works: thirdly, justification. Works of the ceremonial law, say Rhemists, are here excluded, not those of the law moral. Contra: mark then how worthy a disputer they have made the Apostle: every man is a transgressor of the law moral; Ergo. no man can be justified by the works of the law ceremonial. He means by works of that law, whereof they are transgressors; that was the law moral: secondly, he concludes of all men both jews and Gentiles that neither Gentiles by works of the law of nature, nor jews by works of law written, can be justified. Now to the Gentiles was not the law of ceremonies given: thirdly, he means works of that law, by which cometh knowledge of sin, but that is the law moral 
q Rom. 7.7. , & that of ceremonies, doth not directly, but secondarily, & by accident convince of sin, fourthly, he means that law by which the true means of justifying a sinner is not revealed, verse 21. but the law of ceremonies, in sacrifices and other types, though obscurely, reveal God's righteousness; namely, Christ the end of the law for righteousness 
r Rom. 10 . It remains then: that he concludes of all works, of all law, whether ceremonial or moral.  
Of works they distinguish thus, according to their principle, and time of doing: de justitia & operibus loquitur, quae fidem & gratiam dei praecedunt: so Bellarmine, so Rhemists, of works Moral done without faith, and the grace of God: that is, as they must be understood; of works done by infidels, and such as are not yet members of the church: but contra. Gal. 2.15.16. directly prevents this cavil: secondly, the Apostle hath of purpose convinced the people of God of transgression, ver e 19 to show, that even they could be justified by their works, though done in faith: thirdly, the reason of the Apostle will conclude works of grace; for if whosoever transgresseth the law cannot be justified by works of the law, then neither they that have faith, and are in state of grace; sith they also are transgressors: fourthly, works done in grace and faith follow justification. Ergo, cause it not.  
Of justification: this is of two sorts, or hath two degrees; first, whereby a sinner is made just inherently: secondly, whereby a man being now just is made more just inherently too: that is, hath inward righteousness increased in him. Ans. First, scripture is not acquainted with the first and second justification; for justification, as in this question the scripture useth it, is actus individuus: secondly, that which they call justification: scripture terms sanctification; and distinguish it from justification thirdly, it is apparently the Apostle purpose, to show how a sinner a may attain righteousness, not how he may increase it: here therefore the place for that distinction: we conclude then, that no man can be justified by any works of the law. Us  
Now I could wish our people had learned, but this one lesson thoroughly, amongst those many other, necessary to salvation: but so natural is Popery in this point, to the sons of Adam, that though they cannot but acknowledge themselves sinners, yet they have hope of justification by their works; their good prayers, and their good serving of God, the very pillar of their confidence, for righteousness and salvation. It is true, they confess they are sinners, and have offended; but their good works they hope will overcome the bad.  
Poor souls, if they had eyes to see their misery: first, how even one transgression, takes away all possibility of being justified by the law 
s Gal. 3.10. : and wherewithal wilt thou come before God, to appease his wrath, for thy innumerable transgressions? secondly, can nature poisoned with sin yield any fruit pleasing unto God? thirdly, or our imperfect good works, ●●ay down our perfect and consummate sins? Holy David had many good works; and except in the case of Vrujah, not noted of any notorious crime; yet deprecates judgement 
t P● 14●. 2 , upon this ground; he knew no man living could, by his best works, endure the censure of justice; and job resolves to supplicate to his judge 
Io ●9. 1● : and Paul, counts all his own righteousness dung and dross 
w Phil. 3. : and Daniel dares not present himself to God in his own righteousness 
Dan. ●. ●. : and who are we, that we should once dream of our good works, overprizing our sins, in the balance of God's justice? but see, yea pray GOD thou mayest see, the cunning of the Devil; first, to rob us of righteousness by bringing us into transgression; and then to flatter us with hope of righteousness by the law, that he may keep us from Christ.  
Now before I pass from this place, the question fitly offers itself to be discussed, whether works of the law, are here wholly and absolutely excluded from power of justifying: or only our works of the law, as done by us; briefly whether he exclude as well the obedience of Christ to the law performed for us: as our own obedience and doing the works enjoined in the law. This question hath been but of late moved, and was never thought off by the first restorers of our faith, though exercised long in the question of justification: the more I wonder at the peremptoriness of those that now press the affirmative; and sure if the case were mine own, I should a little suspect myself of singularity and be jealous of mine eyesight, least itching after novelty, had something dazzled me. And for the opinion generally received, let me say thus much in general; that it sufficeth to the Apostles purpose to exclude works of the law done by ourselves; first, hereby is man as much abased, as Rom. 3.27. secondly, God's grace as much magnified, as Tit. 3.5.6.7. thirdly, necessity equally laid on us to seek righteousness out of ourselves in Christ: fourthly, heart as much inflamed to love God: fifthly, conscience as well settled in a sweet peace: sixtly, objections as sufficiently answered: seventhly, shall I add, (which I presume is all the adverse part can pled) scripture as easily and currently explained; all which so being, though I would have no man for pretence of novelty, to reject a truth clearly evidenced in the word; nor am so profane as to choose to err with many, rather than to think truth with few: yet sure, I should much suspect myself in such a case, where I go alone, and would not easily be brought to divulge my conceits supposedly true, considering what an  I should give to adversaries, to tax of levity and uncertainty in foundations: though I know this taken at worst, is but hay or stubble, built on the foundation.  
Now to the point; I take it, it cannot be shown to be the Apostles purpose to exclude works of the law absolutely, but only as done, or to be done by us. Reasons; first, this sufficeth to the Apostles purpose; ut supra: secondly, this particle (done by us) is in some Texts directly expressed; in some others by good consequence deduced 
y Tit. 3.5. Phil. 3.9. : not having mine own righteousness, which is by the law; that is, as I think, by the law, as performed by me; for in other sense, Paul could not call the righteousness by the law, his own righteousness, but in respect of his own performance: thirdly, if I should define righteousness, I could not do it but in these terms, a conformity to the law of God; if unrighteousness; not otherwise then thus, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 joh. 3. but righteousness we have by justification, and that such, as whereof we are denominated just and righteous; therefore justice of the law, not simply excluded, but only in respect of our performance: fourthly, the Apostle giving a reason, why it was impossible to the law to justify us, saith, it was only because it was weak, by means of the flesh 
z Rom. 8.3. : intimating thus much, I think, that we are excluded from justification by the law only in respect of our disability to perform it: fifthly, consent of Divines, teaching that the righteousness of the law, and that of the Gospel, differ not in matter and form; but only in the efficient and end, so junius Thes. Theolog. 36. Polanus in Daniel: cap. 9 verse 24. Zanchius ad Ephesios'.  
And that Christ's obedience to the law, is not excluded from office of justifying; me thinks is more than probable by these reasons: first, because it seems to be performed by him, as a duty for us, or in our steed: which by this reason I think is evident: performed it was by Christ; either vice sua, or nostra; or neutra, or v●raque the third is absurd, if the second and fourth be granted, we have the purpose. And that he did it not vice sua, or as a duty which himself aught to God appears; first, than could it not have been meritorious, not not for himself 
a Luke 17.10. : but it was meritorious: secondly, he was no mere creature, neither was the law given to him.  
Again, our whole debt was to be paid by Christ, our surety: and to say the punishment was our whole debt, me thinks is unreasonable: for shall we say the devils and damned in hell, pay all they own to the majesty of GOD, in bearing the punishment due to their sins? are they not, even in hell, bound still, not to blaspheme etc. else how could those sins of theirs be sins; sith every sin is transgression of some law? I omit other reasons because others will occur in process of this Epistle, and objections fitlier answered in other places. Now we will proceed.  
Before God, or in the ●ight of God.] Divines hence gather that distinction of justification in foro human●, before man: and in foro Diuin●, before God. Compare Rom. 4 2. and thus generally expound the place, jam. 2. of justification before men: how fitly we shall see hereafter, if the Lord give life & strength to publish my notes on that Epistle. It is true, that works justify in the sight of men; when we see them, we are, in charity, to esteem them as fruits of faith; and for them to allow them esteem of righteousness; till it please GOD to discover hypocrisy: but not so in the sight of God 
b Psal. 143.2 : who judgeth not after outward appearance but pondereth the heart.  
By law cometh the knowledge of ●inne]  
De sensu. Of what law meaneth the Apostle? Ans. Chief of the law written and delivered in Tables 
c Rom. 5.20. & 7.7.  cometh knowledge of sin.  
Quest. Whether this the original use of the law to manifest sin? Ans. The law taken for substance of doctrine contained therein, was original given. First, for a rule of life. Secondly, for a mean o● salvation by keeping thereof 
Levit. 18.5. . The writing of the law after the fall, had this, as one principal end, to convince of sin 
e Gal 3.29. . Whence it appeareth that conviction of sin is rather an accident, than a natural and proper work of the law. Kn●wl● 〈◊〉 understand, not so much of a speculative notice as of a feeling acknowledgement.  
Here t●●n we see one principal use and effect o● the law, to the sons of Adam, Obser. since the fall, to manifest sin, and to convince thereof 
a Rom. 5 20 Gal. ●. 10. . Therefore called the ministery of condemnation, not of life 
b 2 Cor. 3.7.9 〈◊〉. .  
How Popishly then do Papists use it, as a glass to behold their perfections▪ rather than their blemishes in? And suppose it, even since the fall, to be propounded as a means of justification at lest, in the sight of God: shall we hear their reasons? The principal is this: It is (say they) improbable, that the Lord would give a law, which no man is able to keep, and promise' life under an impossible condition; yea, most tyrannous were he, to damn for breach of that law, which is impossible to be kept. Ans. To all these cavils, this Answer serves: First, that when God first gave the law, the law was possible to be kept by man: strength by creation was given to man, proportionate to the duties enjoined in the law: And we are not to think that the moral law was first given at the promulgation in Sinai; the very same law for substance, was given to Adam in innocency; Love God above all, and thy neighbour as thyself, and particulars of it also, as appears by that precept of the Sabbath 
c Gen. 2.2. . Secondly, that the law is impossible to us is not God's fault, but ours 
d Rom. 8.3. . Thirdly, no unjustice, much less tyranny, to exact debt at the hands of an unable debtor, that by wilfulness hath disabled himself: Fourthly, especially when the Lord, by this exaction, aims at this only, to bring us to acknowledgement of our misery, that so in Christ he may have mercy on us 
e Rom. 11.32. . But thus have Papists perverted the law.  
Use 2 Another sort of Heretics, as Antinomy, have utterly taken away all use of the law, and the doctrine thereof under the Gospel: we are not under the law: And yet Christ professeth, he came not to destroy the law 
f Mat. 5.19. . Paul, that faith is so far from abolishing, that it rather stablisheth the law 
g Rom. 3.31. . And is it nothing? think we, that hereby, first, natural misery is discovered: secondly, the heart humbled: thirdly, hunger and thirst after righteousness in Christ wrought in us: fourthly, heart enlarged to thankfulness to God, for deliverance from that yoke, and burden importable: fifthly, actions of life directed and ordered: sixtly, old man more and more destroyed in us?  
Use 3 Learn we therefore (brethren) as not to seek righteousness by the law with Papists; so neither to abolish it utterly with Antinomi: but to use it rather, as a looking glass, to behold our manifold blemishes natural and actual 
h james. 1. . This is one of the best uses, we sinners can make of the law: and let no man through pretended fear of despair, distaste either public ministery or private meditation of the law. God hath propounded a remedy in his son Christ jesus 
i Mat. 11. Rom. 10.4. ; but requires us first to be prepared by the law. A method of conversing in the law, see in M. Perkins ad Gal. 3o.   
Verse 21. But now is the righteousness of God made manifest without the Law, having witness of the Law and of the Prophets. 
THus far hath the Apostle established his negative assumption, and proved that by works no child of Adam can be justified: Now it remains he should infer the other part of his disjunction, [Therefore by faith:] which also he doth Ver. 28, directly. And to the conclusion passeth by obliqne answer to a supposed question: If not by works, how then? If they be no cause or mean of justification, how then are we justified? and where shall we have such righteousness as may steed us at God's judgement seat? Ans. Ver. 21. The righteousness of God is made manifest without the law, etc. In which words, and those that follow to Ver. 27. is set down a description of that righteousness, whereby a sinner is justified in the sight of God. Particulars of the description these:  
First, efficient; Righteousness of God.  
Secondly, mean of revelation, negative: Without law.  
Thirdly, adjoined: approbation and testimony of law and Prophets.  
Fourthly, Instrument: Faith in Christ.  
Fiftly, Subject: Believers all, and only.  
Sixtly, Causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Grace of God.  
seven, Causa. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or meritorious: Redemption in Christ.  
Eightly, ends subordinate Ver. 25.26.  
[Righteousness of God:] Sense of the words. Righteousness of God, is diversly taken in Scripture:  
First, for that universal holiness, that is in God's nature, whereof he is denominated just.  
Secondly, as opposed to mercy, it signifieth particular justice distributive, whereby he rewards every man after his works.  

1 john. 1.  Thirdly, for the truth of GOD, and his fidelity in performing promise.  
Here none of these meant: and it was a dream of Osiander. That the Lord should in justification communicate unto us his essential righteousness, which is incommunicable. We shall best see the meaning by comparing this place with others: as 
a Philip. 3.9. Rom. 10.2.3.  where we see it opposed to our own righteousness. Now so is that righteousness termed, which is wrought by ourselves, in doing the duties prescribed by the law: God's righteousness than is that, whereof GOD is the worker, donor, approver.  
Obser. From this part of the description then, this may be observed. That the righteousness whereby a sinner is just in the sight of GOD, is such a righteousness, as wherein man himself hath no work, but GOD only in Christ: It is ours indeed in respect of possession, being given us of God, but Gods only in respect of operation 
b 2 Cor. 5.19. Rom. 3.26. : And lest any justiciary should object: that God is indeed the worker of it, but by inherence in us, using us as instruments to work it, see Rom. 
Rom 10.3.4.  10.3.4. where we are remitted to the person of Christ, as the only storehouse where the Lord hath laid it up for us.  
Use. Learn we therefore to renounce our own, and to submit to the righteousness of God 
c Philip. 3.8.9. , and heavy is the doom, passed by the Apostle, on all that seeking to establish their own righteousness, refuse that wrought for us by God in Christ, and tendered to us in the Gospel.  
See we mean of revealing negative: (Revealed without the law:) Law, here taken strictly for law moral; more largely in the latter part of the verse, for the writings of Moses.  
Moral law then so far from procuring, Doct that it doth not so much as reveal, the means of a sinner's justification in the sight of God 
d Rom. 10.4.5. . That we err not, let us a little inquire the sense: whether must this be universally understood, or only in some respect? Some take it universally; those especially that exclude Christ's active obedience from justification, thinking that neither matter, nor efficiency of righteousness is revealed in the law. Now I take it, that is more than can be collected; for it is confessed on all sides, that bearing the curse of the law is required to justification and that the law reveals and urgeth. I take it therefore, this is to be limited to the worker, and manner of efficiency, which the law never reveals; that ever presseth obedience to be wrought by ourselves; satisfaction to be made by ourselves. Hath no word of obedience, or satisfaction to be wrought for us by our mediator Christ jesus; which is that mean of justification that the Lord hath ordained, and revealed in the Gospel 
a Rom. 1.17. . If any shall hence thus reason; Law reveals not the righteousness, whereby a sinner is justified; and it reveals Christ's active obedience to the law: Therefore Christ's active obedience, is no part of that righteousness whereby a sinner is justified. Ans. First, ad maiorem: if it be understood of the matter of our righteousness, false; if of the author and manner of efficiency, true; and serves not to prove the conclusion. Secondly, ad minorem: Law reveals not Christ's active righteousness: viz. as done by Christ, or as to be performed by him in our steed; but it reveals, that righteousness for the matter of it, which was to be performed by him, that undertook to procure justification for us in the sight of God.  
Use. And me thinks this one reason, if there were no more, utterly overthrows all that righteousness, that any man can expect by his own performing, the law: for if the law never knew the means of a sinners justifying in the sight of God, and yet teacheth (hypo●hetice) all that will be justified by the law, to do themselves the things in the law enjoined, apparent it is, that we can never be justified by our own performance of the law.  
Followeth now the approbation it hath from Law and Prophets; that is, from Scriptures Mosaical and Prophetical; as 
b Mat. 7.12. : The truth hereof, viz That Moses and Prophets sand us out of ourselves, to a righteousness of Gods working, and donation, I might prove by a large induction 
c Gen. 3.15. & 15 6. : Types of law many; Passeover 
d Ezod. 12. Psal. 32. Isay. 53. jer. 23.8. Act. 10.43. , Inscription on the High-priests plate. Holiness of the Lord: brazen serpent: In a word sacrifices all prefigured Christ: for Prophets, see David: Psal. 32. Isay cap. 53. jer. 23.8 etc. Confer like speech of Peter. Act. 10.43.  
Use And is it not strange? this means of justification, should be rejected for novelty, or that any Papist should be so brazen-faced, as to affirm, it was never heard of till the days of Luther? out of question, one of the two is true; either Moses and the Prophets were Lutherans; or else Luther, in this, as in many other points of doctrine, a disciple of Moses and the Prophets.   
Verse 22. To wit, the righteousness of God by the faith of jesus Christ, unto all and upon all that believe. 
EVen the righteousness of God by faith of jesus Christ.]  
Sense: Whether this (by faith) must be understood materialiter, as if faith were the matter of our righteousness; or instrumentaliter, because it is the instrument by which the righteousness of GOD in Christ is apprehended, may be questioned: Modern interpreters (all that I have read) take it in the last sense; and till of late, I think it never came into any man's head, that faith should be the matter or thing) whereof the righteousness of God consisteth, which me thinks may thus be evidenced: First, then should the thing whereof our righteousness consisteth be in ourselves: Secondly, that almost continual annexing of Christ, or his blood, or some such like, as it were knitting the instrument with the object, makes me believe, the spirit of God would teach us, (as all our Divines accord) that it is not faith, but the object of faith, Christ his blood, and obedience, for and by which we are justified: Therefore leaving these quiddities to men that delight in novelties, insisting in the old broad way of the Saints, this plain truth I propound.  
That faith is the sole instrument, or thing in us, Obser. whereby true righteousness is apprehended: ut sen●us sit: And if you would know how this righteousness is obtained, it is by faith of jesus Christ; that is, by faith receiving, and applying Christ, as he is tendered unto us in the promise of the Gospel: that is, by particular acknowledgement of the truth of this proposition, Christ loved me, 
Gal. 2.20.  and gave himself for me ᵃ. My purpose is, to reserve the questions touching the nature, and quality of Faith justifying, to a place more proper; here only it shall suffice to give reason, why no other thing in a Christian, can serve, so much as instrumentally, to justification: And it is this, rendered by our Divines. Because there is no other gift of God in us, where by the matter of our righteousness, Christ's obedience can be received; as is required joh. 
joh. 1.12.  1.12. But hereof also more largely hereafter.  
By faith of Christ] As in whom righteousness whereby we are justified is resident as in a subject. Something further might here be observed, if I would be curious to press every word (as this is indeed the privilege of the Scripture, no word but hath his weight:) This only I point at, and proceed.  
Obser. That not every belief, but that which apprehends Christ, is the mean of justification.  
Use. And it is an error, savouring of more pity, than piety, that every man may be saved by his religion and faith: Turks by theirs, Pagans' by theirs, etc. so they live accordingly. First, now sure then said the Apostle in vain, 
Acts 4.12.  that there is no other name given under heaven, by which a man can be saved, but the Name of jesus. 
Ephes. 4.12.  Secondly, and Paul, ill makes it a part of heathenish misery, to be without Christ: thirdly, and as ill ranks them with Atheists, that apprehended, or with Idolaters that worship GOD out of Christ, ibid. and Gal. 
Gal. 4.8.  4.8. and fourthly, our Saviour was deceived, when he taught the kingdom of GOD should be taken from jews, even for erring obstinately in the person of the Messiah: but enough of these.  
Fiftly, the Subject follows; (●o all and on all that believe.) Not to be curious about these particles (to and upon,) betwixt which I see no difference more than betwixt Aaron's beard, and the beard of Aaron: The ingemination is either for stronger auouchment, or else for interpretation and restraint: (to all) as if he should say: yea and I say again to all, without excluding any, either jew or Gentile All: (to all) as if he should say, but thus limmit the universal particle; all that believe. But the first sense seemeth fit in respect of the reason annexed: For there is no difference, etc.  
There is then no enclosure of this blessing of righteousness, to any nation, person, sex, Doct or condition of men: but in every nation, in every state, and order of men, he that believeth in Christ is accepted with GOD, and approved as righteous: 
Acts 15.9.  And note in this whole Epistle, the general particle, often and purposely used.  
This point a long time sounded harsh in jewish Use 1 ears 
a Acts 13. & 15 & 28. Rom. 15. Ephes. 2. : which made the Apostle so often inculcate it, and so largely insist on it; so envious is our nature, and so gladly would we make several Gods common favours. Not much unlike jews in this behalf, are the now Romish clergy: willing to pen up truth, righteousness, and salvation, within the precincts of the Romish Church; forgetting the Catholiquenesse of the Church Christian, to consist in this; 
Psal. 2.  that now the heathen are given Christ for his inheritance, and the uttermost parts of the earth for his possession.  
And let us Gentiles praise God for this mercy. 
Rom. 15.   
And will you see the cunning of Satan, whereby he robs God's children of much of their comfort? As he hath given Rome seizure of the keys of heaven, so himself hath reserved power to widen or straighten heaven gate, as may best serve for his advantage: with profane men, any faith, be it never so blind or implicit, never so doubtful or faithless, the very shadow and lip-profession of it, serves turn for salvation: with God's children, none doth the deed, but what carries us full sail to the Mediator of righteousness. Let God's children carefully remember, what the Apostle here teacheth. To all believers reacheth Go●s righteousness; If thou walk in the steps of Abraham's faith, though thou keep not pace with him, to thee also shall thy faith be imputed for righteousness: 
Rom. 4.23.24.  little faith is faith, as a little spark is fire: And we know who hath promised, not to quench, either flame or coal, or spark, 
Mat. 12 20.  not nor smoke of faith, if it be in sincerity.  
Obser. [To all that believe▪] The universality of grace then, at lest in respect of efficacy, admits restraint, and limitation to believing. There is a world of men, whom Christ came to save, but it is the mundus credentium, the world of believers, as an ancient Divine interprets it. These limitations are so frequent in Scripture, that they need no evidence by instance; and it is confessed by the very Advocates of universal grace, that though Christ's righteousness hath a sufficiency in it, to procure salvation to all: yet in respect of efficacy, it is appropriated to believers, and their seed.  
This only it shall suffice here to touch, by way of inquiry: what kind of belief that is, to which righteousness is extended. Our adversaries generally accord, that a general faith sufficeth, and belief of the truth of points of faith, without particularizing is enough to justification. Now surely the Devil is beholding to them, that in generals, I dare say▪ goeth as far as most Papists; yea, upon better evidence believes the History of the Gospel, then most formal Papists do. And I would have Papists tell me, what hinders even devils from justification, if not this; that they cannot particularise the generals of faith to themselves: it is vain to say, they want charity, the fruit of faith: for in this very point of believing there must be something, wherein God's children go beyond the devil 
a jam. 2.19. .  
But let us hear their reasons: One of their principal advocates thus pleads 
b Bellar▪ de justif. lib. 1. cap. 8. & 10. : First, from testimonies: Mat. 9 & 16. john. 1. & 6. & 19 Act. 8. Rom. 4. & 10. etc.  
It was all Christ required to justification. All that Philip required to baptism of the Eunuch, etc. Therefore sufficeth to righteousness and salvation. Ans. 1. It will trouble these men, I think, out of these promises to draw their conclusion: for general faith might suffice, to procure a cure miraculous; and profession of faith, give interest to baptism; and yet not be sufficient to justification in God's sight. Ans. 2. Our Divines well answer, that belief of many the particulars here specified, implied particular assurance of God's love in Christ: And that, howsoever profession is made of believing particulars only here specified, according to the present occasion; yet it is to be presumed, the rest was also believed; it being one faith that apprehends all particulars propounded in the word. Ans. 3. That what is not expressed is implied: 
1 john. 5.1.2.  as 1 john. 5. Ver. 1.2.  
Their reasons.  
Ob. 1. Not particular word of God declaring pardon of sins, or salvation to belong to such or such particulars: Ergo.  
Ans. First, that the general compriseth virtually all particulars: and that out of the generals rightly assumed, may the particular conclusion be well deduced for faith to rest on. Ex. gra. As out of this general, Every reasonable Animals a man. Socrates, rightly assuming, may conclude, that he is a man: so out of this general, Whosoever believes in the son of God, hath life, and shall never come into condemnation, john. 3. Whosoever can rightly assume, may conclude that he hath life. Secondly, that we have it in the equivalent, God having made a promise general, and giving a command of particular applying. Thirdly, Sacraments at lest particularise the generality of the promise.  
Ob. 2. Faith justifying goes before justification, as the cause thereof: but fa th' special follows justification: because I cannot believe my sins to be forgiven, till they be forgiven: secondly, every act depends on his object, not con●●a.  
Ans. 1. If they speak o● priority of nature, it is true, faith is before justification actually enjoyed the sentence of absolution not being passed on any, till he believe: if of priority of time, so we affirm them to be simul, neither before or after other: for as soon as ever I believe, so soon am I by the Lord approved as righteous. And secondly, whereas they talk nicely of the objects praecedence to the act, & the acts dependence on the object. Ans. First, that the object, qua obiectum, is simul cum actu; for it is no actual object, till the act be exercised there about. Exemp. gra. Colour though it be by fitness Natural, obiectum vi●us; yet cannot be said to be obiectum actu, till some act of sight be exercised thereabouts: so much of the general. Secondly, it is harsh, that the object is said to give essence to the act, except it be thus understood, that without it the act cannot be exercised. Thirdly, more directly to the purpose: the object of faith justifying, which we will suppose to be this proposition: thy sins are forgiven thee; we are to consider, in what sort it is propounded to a sinner: and that is, sub conditi●ne fidei, in respect of the actual truth thereof, that though the mind have an ●n●uitus of this object before justification; yet it apprehends the truth of it, but in proposito Dei, & sub conditione: neither hath it actual and categorical truth, till the Hypothesis be performed: And thus though the object be before this act of the mind (consideration,) yet it is not before the act of believing it, in respect of execution, and real fruition of it.  
Ob. 3. This special faith takes away prayer, use of Sacraments, good works, therefore is not justifying faith, but rather destroying: And will you hear their reason? For if I must certainly believe, that my sins be forgiven me, how can I pray, Forgive me my sins? nay, I shall be an Infidel, to pray for forgiveness, as well as if I should pray, that the word might be made flesh. A●s. This argument hath been often answered by our Divines. The sum of the answer is this: That though sins be known to be forgiven, yet is not prayer for forgiveness unnecessary: first, for that assurance of pardon is but in part obtained: secondly, because new sins are daily committed; which, though in the purpose of God they be forgiven; yet is not sentence of forgiveness passed in the conscience, till act of faith, & repentance be renewed, and by all means testified. To that of Sacraments: Read but what is R m. 4.11. 
Rom. 4.11.  and thou shalt see reason, why Sacraments are necessary even for men justified Viz: as Seals: that is, means to work farther, & more plentiful assurance of justification.  
Ob. 4. Confidence that sins are forgiven, depends upon good conscience, and perseverance in love of God▪ and good works 
c 2 Pet. 1.10. : and therefore presupposeth justification, but works it not. Ans. First▪ we must distinguish betwixt justification itself and the manifestation of it: the evidence of justification depends upon good conscience, because no man can know himself to be justified but he that hath good conscience, yet the act of justification ex part Dei is performed simul cum fide. Secondly, or otherwise thus, justification depends on good conscience and good works, only as ex signis not as ex causis. Thirdly, good conscience is not after faith in time 
d Act. 15.9. Heb. 9.14. , but only in nature; and so soon as faith is given, so soon is the heart purified; and purpose of new obedience resolutely determined by the believer.  
Object. 5. Because this special faith breeds nothing but perturbation, disquietness, and even desperation in the mind: because a man may be deceived in his special persuasion; and Caluin requires a certain knowledge of remission of sins, and predestination to life in every justified man. Ans. First, it is not faith special, but lack of it that breeds disquietness 
e Rom. 5.1.  Secondly, and though some men are deceived in their opinion and persuasion of justification and election to life as M. Caluin at large showeth, that have nothing but Laruam fides, yet will it follow thence, that none other may have infallible persuasion of their justification and adoption? that in deed have the spirit to witness it unto them 
f Rom. 8. . Thirdly, if there be doubtings, arise they from faith? and not rather from remains of infidelity? Fourthly, where teacheth M. Caluin that faith considered in subjects, as it is in God's children, is free from doubtings? nay, showeth he not that the dearest of God's Saints have conflicts with infidelity? Fiftly, and yet sith faith is in the issue conqueror, might he not justly ascribe unto it certainty and infallibility of persuasion? Briefly all that M. Caluin teacheth of faith, amounts to this; that it is certain and infallible naturâ suâ and secondly, that it is so in a measure in God's children: and thirdly, aught to be endeavoured by such as desire  comfort: fourthly, is conqueror in the end in all conflicts, no where teacheth, so much as by dream, that there can be no assurance of election or adoption, but where is fullness of persuasion, ever free from conflicts with doubting.   
Verse 23. For there is no difference: for all have sinned, and are deprived of the glory of God. 
THus much of the subject of justification, believers, and of the quality of that faith that justifieth: followeth now the reason, proving necessity of faith to justification in all both jews and Gentiles. And is taken from the equal state of guiltiness in all for transgression of the law. Summa est; if all be equally guilty of transgressing the law, then is faith necessary for all to justification: but all have sinned; Ergo. Reason of the consequence see Annot. capit. 1. ver. 17. declaration of the assumption: see cap. 3.9. Now the assumption is amplified by a consequent or effect of sin? all have sinned, and by sin are deprived of the glory of God.  
Sense: By glory of God, some understand the glorious image of God, standing in our likeness unto him in righteousness and true holiness 
g Ephe. 4.24. 1 Cor. 3.18. , but not so fitly: for, first, glory of GOD is never put in Scripture for image of God: Secondly, it seems not so pertinent to the question of justification, here, almost to mention the image of God: some others, by glory of God; that glorying or boasting in the presence of God, that, as they suppose, man not sinning, might have had in innocency: but first, glory of God, no where signifies boasting before God: secondly, even man in innocency, had had no cause of such glorying, save only in God; and therefore I take it, by glory of God, we may best understand, that glorious estate whereof through grace in Christ we shall be partakers in the kingdom of heaven. Compare Rom. 82. & 2.7. and from enjoying whereof we were justly excluded by our disobedience.  
Obser. Hence then me thinks the collection is sound; that man, if he had stood in innocency, should have had fruition of heavenly happiness; the same ●or substance, which Gods children now partake through Christ. The Lord propounded it to man as the price of his obedience, had he continued that course; and that man lacks it, comes to pass for his breaking of that course 
h Rom. 7.10. : the law was given for life; that is, that through observing thereof, we might obtain eternal life 
i Rom. 2.7. Levit. 18.5. . And surely if death not only bodily, but eternal and hellish was threatened to transgression, me thinks it is more than probable, that life not only earthly, but heavenly, was promised to obedience in the legal covenant. It is curiosity to inquire how or in what time man should have had admission to that reward promised; perhaps by a kind of translating, such as was vouchsafed to Henoch, and Elias; or, not unlike that assumption of our Saviour 
l Act. 1. ; or answerable perhaps to that change of survivors at the second coming of Christ 1 Thes. 4.17. 1 Cor. 15.51.52.  
And me thinks they are too idle quiddities of some, that with a preface of non constat è scriptures (a cunning trick of conveying errors into the Church) spread this, and like novelties amongst their admiring Auditors; that man though he had stood in innocence, should not have had possession of the kingdom of heaven: quorsum ista? surely their end I know not; the fountain me thinks I see; the good old way, even for oldness dislikes us; novelties though never so odd or impertinent, must be hunted after, if we will seem great in the eyes of the people.  
But let us see the punishment of loss, inseparably accompanying transgression; how heavy and fearful it is; deprived of the glory of God: not to inquire curiously as schoolmen, whether be the greater punishment, that of sense or this of loss; how vexeth it reprobates 
m Luc. 13.28. , to behold the admission of Saints into the kingdom of God, and themselves thrust out of doors?   
Verse 24. And are justified freely by his grace, through the redemption that is in Christ jesus. 
BEing justified freely, etc. The Apostle goes on in describing the blessing of justification; by causes impulsive; which are on our part none. Freely: inward in God the Father; his grace; outward and meritorious; Redemption in Christ jesus.] Final to declare his righteousness, etc. And to this explication he passeth by prolepsis: if we have all sinned and be deprived of the glory of God, how then come we to righteousness and salvation? Su●: we are justified freely, etc.  
Touching term of justifying see Annot. in ver. 21. Freely. Quest. 
Sense.  How freely when not without so great a price and satisfaction as the blood of Christ? Ans. Freely in respect of us, quia nihil operantes, 
Ambros. ad loc.  neque vicem reddentes sola fide justificati sumus dono Dei, saith Ambrose, not without price and satisfaction performed by Christ. And so Bellarmine: 
De justificat. lib. 2. cap. 3.  we are justified of God freely, that is, of his mere liberality, as touching our merits; for by no work of ours deserve we to be justified: see Tit. 3.4.5.6. 2 Tim. 19  
And is it not strange, that these very men should talk of works done before justification, 
Rhemens'. in Act. 10. v. 2.  by general grace, that should be acceptable preparatives to the grace of justification, and such as move God to mercy; yea, that deserve at God's hands of congruity towards justification? surely if these grounds be true; first, that without faith it is impossible to please God 
n Heb. 11.6. : secondly, that the Tree must be good before the fruit be good 
o Mat. 12. : thirdly, that God accepts not the offerer for the gifts, but the gifts for the offerer 
p Gen. 4. Greg. lib. moral. 22. cap. 12. De just. lib. 5. cap. 12. : fourthly, that to do good works is required not every grace, but such as makes a man a member of Christ's body, as Bellarmine proves ex joh. 15. Fiftly, that where the conscience is defiled, all things are unclean 
q Tit. 1.15. : sixtly, that of Augustine de fide & operibus, Cap. 14. sequuntur bona opera hominem justificatum, non praecedunt iustificandum; what place is there left for works done before justification? to merit so much as of congruity, any thing towards justification. That we may a little see the mystery of their iniquity in this point, we must understand, that of merit, they make two kinds: one ex condigno; the other ex congruo. 
joan. Bunder. à Gaud. Tit. 6. Art. 5.  That of condignity; they thus describe; it is any voluntary action to which a reward is due, in justice, for the equality of the work, and the reward according to due estimation. And thus forsooth, before state of grace, we have no merits. Merit of congruity, is any action, whereto a reward is given, not as due by nature of the work, but as of the liberalty of the donor. And thus they teach a man unregenerate, may merit at God's hand, the grace of justification: in as much as it is very meet and congruent, that to a man well using the gifts of nature for God's sake; God which is so bountiful, should give gifts of grace. But if it be true that in merit largely taken there must be Debitum; and something to which the rewarder owes a recompense: secondly, if recompense mentioned depend wholly of the liberality of the donor, as themselves confess in this merit of congruity; what do we with the term of merit in works before regeneration? It is strange circling they use in this question; In gratuitis they say nullum est debitum: in merito verò debitum asserimus: In this kind of merit there is no debitum; and the recompense depends merely of the liberality of the donor; and yet forsooth these works must be called merits, not so properly in deed, as themselves confess, in truth most absurdly, and impiously. And let us but consider, what the things are in man, whereupon this congruity is built; they are, first well using gifts of nature: and secondly, that for God, or in reference to him. Now, how can we imagine in an unregenerate man, such a well using of the gifts of nature? the frame of whose heart is evil only and continually 
r Gen. 6.5. Gen. 8.21. , in whom till he be sanctified and have felt God's love in his heart, there can be no motus charitatis in deum 
s 1 joh. 4. : nor any other ends, or motives propounded to do good things, but dulce, decorum, honorificum: nor any propension to any good action, but what ariseth either from ambition, or servile fear: but leave we these merit-mongers and proceed in the text.  
By his grace:] For the sense; 
De justif. lib. ● cap. 3.  Bellarmine by this grace of God understands righteousness given of God, and infused into us, to establish his dream of inherent justice, as the formal cause of our justification. Our Divines by grace of God, understand the free favour and good will of God bestowed on us in Christ: as being not the formal, but the inward impulsive cause, moving the Lord to justify us. The reasons of Bellarmine's interpretation are these: first, for that the favour of God seems sufficiently to be expressed in the former term gratis. Ans. As who say it were strange, for the spirit of God, to use diversity of terms for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and explanation: secondly, is it so strange to affirm? that liberality may be exercised without favour; or, that the Lord may of liberality bestow a blessing, where love and benevolence is not the fountain. Mat. 5.  
But hear we his second reason; the particle (per) is not rightly given to the favour of God, the cause motive; but only shows either formal, meritorious, or instrumental cause. Ans. First▪ Aquinas otherwise judgeth; 
Part. 1. Quest. 36. Act. 3.  that it may signify any thing, that is cause to the agent of working: whether it be final, formal, effective, or motive cause. And how will Bellarmine interpret the place, Act. 18.27. they believed through grace; for whether of the three doth his per there import? formal, meritorious, or instrumental cause? any or none? Secondly, but what if his (per) be not found in the Text? as in deed it is not; then notwithstanding his right use of (per) grace may, for all that, signify the impulsive as well as the formal cause of justification.  
His third reason; because whom God favours, and wills well unto, him he makes such as he would have him: otherwise God's benevolence should be a vain and empty good will: therefore to be justified by grace is not to be reputed just, when we are not; but to be indeed just, holy, and immaculate. Ans. Now what when all this is granted, that God's grace, is not without his effect in us? we yield that this effect, justification, flows from this cause, the grace of God. We are justified by grace: but how doth this prove the conclusion; that by grace we are here to understand righteousness infused, and not rather the free favour and love of God? secondly, we yield that by this favour of God we are made just indeed, before ever we be judicially reputed, and approved for righteous: this question will fall out fitliest to be handled, Cap. 4. Here only it shall suffice, briefly to propound our judgement, how or in what order we come to esteem and reputation of righteousness before God; first, therefore, in execution of God's purpose to justify and save, is that work of GOD, effectual calling; whereby faith is wrought in us: to believers, is Christ, with all his righteousness given, so that whatsoever Christ hath or wrought, becomes ours, by free yet true donation: thus enjoying Christ and his merit, we are presented to God's judgement seat; and there receive the sentence of absolution and approbation for righteous: truly therefore are we made righteous, before we be esteemed righteous; yet not by righteousness inherent in us, though that accompany justification: but by donation of Christ's righteousness unto us.  
Wherhfore, for aught they have yet alleged, grace may here signify the favour and free love of God: and couple this grace with gratis, freely by grace; me thinks, it is as much as if he had said, merely by grace, without any concurrence of works, so much as of adiuvant causes to justification: which also other scriptures affirm. Ephes. 1.7. Tit. 3.4.5.6.7.  
That we may see how ill a medley Papists have made, of faith and works, grace and merit, in this article of justification, things simply incompatible, if the Apostle could judge. Rom. 11.6. to which place, the larger handling of this question shall be reserved.  
In the mean while, let us learn to admire the riches of God's grace towards us in Christ, and take heed, how we attempt sharing in the glory of justification: remembering who said, agreeably to the Apostle, Gal. 5.4. non est quo gratia intret ubi iam meritum occupavit.  
Follows the cause meritorious: Redemption in jesus Christ. Where are two things: the cause meriting righteousness; the subject in whom it resideth; in jesus Christ.  
Sense: Redemption, is that act of Christ the mediator, whereby he hath ransomed us from our spiritual enemies; in this place by a Metonymy of the end, put for the mean destinied thereto: it signifies the satisfaction, made by Christ to the justice of his Father: and this satisfaction, some well distinguish on this manner; it is either Legis or Crucis. Under the first, they comprise the obedience of his life, performed to the law: by the second they understand his whole passion, that had consummation upon the Cross: and this did the order of Divine justice require which could not have been kept, if God by his own power and will without satisfaction for sin, had repaired mankind; as Thomas well saith. 
Thom. Compend. Theolog cap. 200.  Compare Heb. 2.14.13.  
Which is in Christ jesus.] Wither this preposition (in) here note the cause efficient, as often; or subject, in which this redemption resideth, or both, it matters not much to inquire.  
If we take it in the first sense, me thinks it excludes all human satisfactions from power of justifying; for if by the price paid by Christ only, we be justified, than not by any price paid by ourselves; or any other mere creature for us: and in truth, how can we, dust and ashes, once conceit such a power to be in us? sith our well-doing reacheth not unto God 
t Psal. 16.2. job. 22.3. : secondly, nor can be proportionate to the offence of that endless majesty: thirdly, and must be, if it be a satisfaction, a work or passion more than duty: for by doing duty, can we satisfy for breach of duty?  
Is it not then a strange conclusion of our adversaries? that man in grace, may make some kind of satisfaction for the sin of his soul? 
Bellar. de de poeniten. lib. 4. cap. 1.  Let us see their opinion, as they have nicely minced it out, and propounded it unto us by parcels: of satisfaction therefore, they make two kinds or degrees rather: the one is absolute, and every way perfect; wherein is rendered, a satisfaction completely answering to the perfect equality of divine justice; the other imperfect, answering but imperfectly to the breach of some justice; and that, because it pleaseth God to accept it, for full satisfaction, at the hands of his children, being reconciled unto him. Touching the first kind or degree of satisfaction, they seem to confess, that it is quite out of the power of any mere creature; partly, because whatsoever we are or have, we are and have from God; partly because them m jesty offended, is infin te, and all that we are or have, is finite: so that, except there be some acceptation, or donation on God's part, there can be no satisfaction made by men; but if we speak of a satisfaction, that is such by Divine acceptation or donation, this is in the power of every justified man: besides this, in sin they consider two things; culpam & poenum; fault and punishment; now, that for fault they make merely free, in respect of us; and ascribe it only to Christ, the mediator: for punishment, they make two sorts; eternal and temporal; for eternal punishment, Christ's passion only satisfies; for temporal power is given us, by grace, to make acceptable satisfaction.  
Next, they assign what these works satisfactory are; namely prayer, fasting, alms deeds: so that now, if we sum up their doctrine of satisfactions it amounts to this: that a justified man, may by fasting, prayer, alms deeds, make such satisfaction as GOD will accept, for the temporal punishment of sin.  
Shall we hear their proofs? First Dan. 4.24. Redeem thy sins by righteousness. sins therefore may be satisfied for. Ans. Our Divines well answer, that they ill tender the original word; which in no use of Hebrews, or Chaldees, signifies to redeem, but to break off; and let them if they can show instance to the contrary: secondly, that the phrase is never read in scriptures, to redeem sins; redemption being always applied to persons: thirdly, it is me thinks not a little crossing to their own doctrine, that make their satisfactions proper to justified men; in number whereof, they cannot place Nabuchadnezzar: fourthly, that if satisfaction were here intimated, no necessity it should have reference to God's justice, but to men's injuries.  
Their second testimony is Luk. 3. bring forth meet fruits of repentance: that is, now, they cannot be meet or worthy fruits of repentance, except they be sufficient, to recompense the wrong done; if not inequality of quantity, yet at lest in equality of proportion, and according to the acceptation of him that was wronged: and here they lay on load with testimonies of Fathers. Ans. But what the fruits of repentance are, who can better expound, than john Baptist himself? ver. 11. ad 14. Which if ye read, ye shall find, to be nothing else, but a ceasing to do evil, and a learning to do well: and they deceive the world with the homonymy of their Latin poenitentiae: the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifies nothing else, but a change of the mind: and so proportionally, the fruits of a changed mind, are nothing but actions of a new life, beseeming and testifying a changed heart.  
The third testimony is 2 Cor. 7.11. Where amongst fruits of a godly sorrow, is reckoned up, revenge or punishment. Ans. First, whither this punishment, be that that the repentant party takes of himself, or which the Church inflicted on the incestuous person, is questionable: their own Caietane so interprets, referring it to the sentence of excommunication passed on the incestuous person: the end whereof, who ever taught to be satisfaction to God's justice? Secondly, be it granted, that it signifies revenge, which the penitent takes of himself, by barring himself of his lawful refresh, in respect of his immoderate pursuit of unlawful pleasures, and the like; is this a satisfaction to God for former sins of his soul? what scripture; what Father so teacheth?  
The next testimony Levit. 4.5. & 6. Where are appointed sacrifices of divers value, according to the measure of offences: and these sacrifices were satisfactions, and expiations of the guilt of temporal punishment. Ans. That they may justly be termed expiatory sacrifices, we yield; yet in this sense only; quatenus the name of the truth signified, may be given to Types, signifying the truth: a phrase of speech usual in scriptures, when matters Typical or Sacramental are enunciated.  
The only true expiatory sacrifice, was that of Christ on the cross 
u Heb. 9.10. : signified by these types, in the Levitical law. Neither can it be proved, that the acts of offering them, purged otherwise then legally. Heb. 9 Christ's blood, which in these types their faith beheld, alone having power to purge the conscience, Heb. 9.14. Their other testimonies I spare mentioning; and come now briefly to examine their distinctions, out of which, they have nicely framed, this their carnal doctrine of satisfactions.  
Satisfactions than they would have to be of two sorts; some every way aequable to the offence of Divine justice; such they gently yield, there are none performable by any mere man: but an other sort there is, which they call acceptable; that is, such as God accepts for satisfactions, and amendss made to his justice for the sin of our souls. And will you hear what effect they ascribe unto them? they have not power, they say to restore, or recover amity with God; but yet this they can do, satisfy his justice; at lest for guilt of temporal punishments, to be suffered in purgatory.  
Now first, where find they either terms, or grounds of this distinction? we read indeed, that our services of new obedience are sacrifices acceptable unto GOD through jesus Christ 
w 1 Pet. 2. : but that they are satisfactions to his justice, either by absolute correspondence, or acceptable proportion we find not. Secondly, see how in explication of their distinction, they confounded themselves. Can they satisfy justice? then sure they may remove offence: can they remove offence? they can also restore favour, and amity with God. For is there any thing that is offensive to God, but the violation of justice? satisfy his justice, thou shalt sure have him propitious. Thirdly, tell us I pray you, without halting, whither is first, in order of nature satisfaction to God's justice, or reconciliation? If our old books fail us not▪ if the scripture deceiveth us not, satisfaction even plenary goes before as the mean; reconcilement follows, as the end whereto that tended. Therefore, if we be reconciles perfectly, satisfactions are performed; if satisfactions plenary be not performed, we are sure not reconciled.  
And that they prattle of temporary punishment, reserved for us to suffer for satisfaction for venial sins; what doth it but impeach the all-sufficient sacrifice of our Saviour? that with his one oblation of himself, hath perfected for ever them that are sanctified 
x Heb 10. ? or secondly, thrust us into fellowship of Christ's mediation, and make him a Saviour by us; of whom the scripture teacheth, that by his own self he hath made a purgation of our sins 
y Heb. 1.3.36. : or thirdly, according to their grounds, lay crime of injustice upon the Majesty of God: that having received perfect satisfaction in the blood of his son, and thereby as themselves, cleared us from all fault, should yet punish us being wholly faultless, at lest by imputation.  
Their instances, whereby they would prove that the fault being pardoned, punishments temporary are reserved, and that for satisfaction to God's justice, 
De peccat. merit. & remiss lib. 2. cap. 34.  are of no value; to them all we answer with Austi●. Ante remissionem esse illa supplicia peccatorum; post remissionem autem certamina exercitationesque justorum. Before remission, they are punishments of sinners; after forgiveness, exercises of just men. And of David, 2 Sam. 12. the example wherein they triumph, pardon was given him that he might not be hindered from life eternal: but the effect of that commination followed Wherhfore? to satisfy God's justice? Not, but in that humiliation to exercise & prove man's piety. ●t pietas hominis in illa humilitate exerceretur, atque probaretur.  
Thus Austin judicially; consonantly to whom, our Divines teach that temporal pains, and afflictions of this life, though they remain for substance one and the same, before and after reconciliation, yet is their habit and use changed unto God's children: remaining only, as chastisements, as reducements, as preventions, as admonitions as provocations to diligence in good duties, as means to mortify corruption, and to humble us for our sins; etc. And surely, if they are therefore inflicted, that God justice may, after remission be satisfied, ●hat a kind of pardon call ●e this? that hath not a release, but a mitigation of punishment only, or as themselves pract see, in their pro poenitentiali, a commutation of an heavier for a lighter punishment and is this the Lords pardon? but enough if not too much of this heresy.   

Verse 25. Whom God hath set forth to be a reconciliation, through the faith in his blood, to declare his righteousness, by the forgiveness of the sins that are passed, through the patience of God.  
Verse 26. To show at this time his righteousness, that he might be just, and a justifier of him which is of the faith of jesus.  
IN these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. is ●ot only a further illustration of our justification, by causes efficient, and final; but a proof of that immediately foregoing: justified we are by redemption in jesus Christ. And if any man ask a reason, why by that means, rather than by any other? the answer is, because God hath purposed or proposed him as the mean of reconcilement: in them consider we these things: first, the agent: secondly his action: thirdly, the subject: fourthly, his office and work whereto he is designed; fifthly, the condition required on our part, for partaking in this blessing of reconciliation.  
The agent is God: whether we take it personally, or essentially, it matters not: if personally, we must refer it to the Father, as to the original, in a sort, of this purpose and decree: if essentially, so also it is true; the whole Deity, as it were, sitting in counsel of the means of man's reconcilement, resolved of the second persons designment to this work of propitiation, in that manner that we now see it in execution.  
The action followeth; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whether we tender purposed, or proposed, it matters not: the word bears both; and both perhaps are intended, the proposing of Christ, both in types of the law, as also in the clear revelation of the Gospel, being a consequent of that purpose; howbeit, perhaps it is best understood of God's purpose, to which usually the works of redemption are assigned, as to their cause and measure. See Ephes. 1.9.  
The subject of this purpose and designment, is Christ jesus; as the meetest person, both to assume a sonship of man, and to impart unto us, the honour of his own sonship, by taking us into fellowship of that his prerogative: His work & office, whereto he is designed, is propitiation, that is, to bring us again into favour and grace with God; by satisfying his justice, & so removing the offence & just displeasure of God; as also by purchasing unto us, all other the testimonies of love: as adoption gift of the spirit, possession of the kingdom of heaven, etc.  
Thus far of the sense; out of all which joined together, me thinks we may well frame answer, to those curious questions, rise amongst school Divines: as, whether there could not have been another mean of reconciling man to God, than the incarnation and passion of the son of God; whither this mean was the most convenient; to first, whereof the usual answer is, that the infinite wisdom of God, might have found out, and resolved of so me other means of atonement, had it so pleased him: but secondly, this was the means most convenient, whether we respect the ends, the Lord propounded to himself; or the things requisite to those ends: the ends were to manifest his love, and rich grace towards man; and that secondly in such sort, as that no jot of his endless justice, might be impeached, by extending such mercy to man transgressing 
z Ephes. 1. Titus 3. . Now wherein could the Father have shown more love? then in this demitting his own, and only son out of his bosom, to assume our nature, and in it to mediate betwixt God and us. And could men and Angels have devised a means to show mercy, without impeachment of Divine justice, as herein we see manifested? thus mercifully to save, thus severely to punish those that he determined to save, except by these means who could have devised?  
Consider we again, the things requisite to our reconciliation; such as are undue obedience, perfect satisfaction; things both of them requiring an infinite person, to give both infinite value: that we may very well say, there was not any mean of propriation more convenient than this, according to God, eternal purpose exhibited in Christ: he which would see more to this purpose let him read S. Augustine de Trinitat. lib. 13. cap. 10. Anselm. lib. cur Deus hom●. Aquinas part. 3. 9 1. Act. 20. And generally schoolmen in 3. Sentent. Distinct. 20. but in all such queries this rule should be remembered; that the conveniency of means to their ends, must be measured by their choice and designment in God's purpose and counsel.  
Use. And here, let us learn in our distresses arising from conscience of God's displeasure for sin, to seek unto Christ only, as the storehouse of comfort. Our Saviour upon this ground thus exhorts; in him to seek refreshing in our spiritual hunger, which Christ incarnate only can give: because him only God hath sealed 
a joh. 6.27. , that is, designed by his eternal counsel, to this office of reconciling us to God.  
The office or work whereto Christ is designed followeth; that is, to be our propiatour or mediator of reconcilement unto God. And this office be thus performed: first, submitting himself to the whole curse of God, deserved by our sins, and standing in the gap, as it is said of Moses, so bearing the brunt of God's fiery wrath and indignation: and by that means removing from our persons all whatsoever wrath or justice could be offended at. Secondly, by the merit of his obedience purchasing unto us the donation of God's spirit, to work faith, whereby we might be brought into the covenant of grace▪ etc.  
Which office thus performed by our propyatorie; Use. first, gives conscience comfort, against infirmities daily renewed by God's servants: in as much as they have an advocate with the Father; jesus Christ the righteous, who is also the propitiation for their sins. 1 joh. 2.  
And withal, assures us of our preservation in state of grace, till full possession of that glorious life purchased for us by the merit of Christ: For if when we were enemies, we were reconciled, etc. Rom. 5.  
The condition required of us, to make this propitiation effectual to us, is faith; declared by the object, Christ's blood: as if he should say, by resting and relying on the death and obedience of jesus Christ.  
Herein triumph the patrons of justification by the sole passion of Christ; making his blood the ad aequatum obiectum of faith justifying; how fitly let them judge by this, that they cannot choose but acknowledge here a Synecdoche; for will they exclude soul passions from the satisfaction of God's justice? or make the sufferings of his life, only preparatives to compassion, and not also for their part expiations for sin? let him believe that listeth; for my part, I know nothing in the whole humiliation of our Saviour, but was not only a deposition necessary, but even a part of his expiation. And had almost rather define with schoolmen, that Christ merited from the first instant of his conception, than thus limit his meritorious and expiatory satisfaction to his last act in death. Reasons of this Synecdoche, seem these: first, because in his death was the compliment of his humiliation 
b Phil. 2. : secondly, it served best for opposition to jewish opinion, of legal sacrifices offered in blood of beasts 
c Heb. 9 : thirdly, most sensibly answered to the types of jewish law, etc.  
But here observe we, that to partaking in God's favour procured by Christ's humiliation, faith is required; what kind of faith whither general or particular hath been already declared; whither also as a disposition preceding, as fear, love, hope, etc. or as an instrument to apprehended Christ's merit, hath been also shown; here only it shall suffice to note, that faith is here put metonimically, for the consequent or effect of it; which we call fiduciam; that is, confidence, or affiance, which me thinks the particle (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) sufficiently noteth: so that if our adversaries would learn, to leave that point of their skill, in diverting the stroke of our arguments in this point, to a controversy of words; many there needless disputes, about the nature of faith justifying, would soon have end: for my part I judge with them in this point, that faith, properly so called, is in the understanding, not in the will; and may better be rendered, a persuasion then affiance. But yet this is true, that affiance in Christ's merit, is a fruit of faith justifying; and the very act of affiance or putting trust in Christ, required of us, to our justification, which if no other Scripture affirmed, yet this evidently avoucheth: and can we think this floweth from a general believing of the history of the Gospel? yea, can it arise from any thing, but particular evidence of our title to Christ's merit.  
Use. Let us therefore as many as desire to know our reconciliation with God through Christ, prove ourselves whether we be in the faith or not 
d 1 Cor. 13.5. : that old distinction of Schoolmen borrowed of Augustine, in question touching the extent of Christ's merit, may in fit place be discussed: this once is agreed on all sides, except the Chiliasts, that howsoever there be a sufficiency of worth in Christ's merit to reconcile all; yet the efficacy thereof reacheth only to such as believe. It concerns us therefore for our comfort, diligently to try and examine our confidence. Notes to discern it, besides the feeling and experience every man may have of himself, are these. First, gathered by proportion from that of Solomon; Trust in the Lord with all thine heart, and leave not to thine own wisdom 
e Pro. 3.5. . Proportionally, it is true of every man resting in Christ's merit for propitiation, and favour of God, that he leans not on any thing in himself to procure it; but is so humbled with conscience of sin, and terror of God's majesty, is so well acquainted with natural disabilities, imperfection of his own righteousness, that he counts all dung and dross for the knowledge of Christ, that he may be found in him not having own righteousness 
f Phil. 3. , etc. I say not, that every one renouncing himself in this behalf, hath presently affiance in Christ's blood; (although me thinks truly to do this, is a thing supernatural) but negatively I am sure it holds; whosoever rests in himself, relieth not on Christ etc.  
A second evidence of confidence in Christ, and his merit for righteousness, is detestation of all Teachers and doctrines in any sort rasing this foundation and pillar of our confidence. How stoutly the Apostle opposed against such, who so reads his whole Epistle to the Galathians may judge, with what earnestness of affection envies he against those, that in this Article of justification, desired to mingle Moses and Christ, faith and works of any sort? The like is the affection of all such, that have learned truly to rest on Christ.  
But proceed we. The end of this ordinance, and decree of God, proposing Christ as mediator of reconcilement, through his blood, and faith therein, followeth; that is, to declare his righteousness in forgiving sins, of both Testaments, etc.  
Sense: To declare his righteousness.] As if he should say, If any ask a reason, why God ordained Christ to propitiate, and that by his blood; it was, to show himself just in forgiving sins. To omit variety of interpretations; by justice of God, we may best understand, his judicial justice, which some call, remunerating, or distributive; a property inclining him to reward obedience; to punish disobedience. Now, for that his purpose was to deal mercifully with man in forgiving sins, and yet justly too, in punishing disobedience; (for God cannot so be merciful, as to impeach his justice 
g Psal. 116.5. ) this way his Divine wisdom devised for merciful forgiveness; to deliver his son to dye for our sins, that justice might be satisfied; and withal, mercy overflow to the Elect in forgiving iniquity and sin.  
To declare his justice in forgiving sins:] That is, that he might be acknowledged just, even while of mercy he forgave sins. To this sense agreeth that Ver. 26. where first, we may learn to admire the mystery of divine wisdom, 
1 Pet. 1.12.  as in all other his works conspicuous, so in this of compounding endless justice, with as infinite mercy most admirable; no marvel if Angels so desirously buckle themselves to pry hereinto. It was that about which the Sophies of all times busied themselves, but were in all their devices frustrate; by light of nature they knew justice must receive satisfaction, before ever mercy could have passage, from that Father of mercies, to the sons of Adam. Hence were their fastings, sacrifices, sometimes offered in man's blood▪ yea, in blood of their own sons and daughters; intended to propitiate the divine majesty, fond imagined to reside in their Idols: but the true mean of propitiation, the Gospel only hath revealed 
h 2 Tim. 1.10. : and the matter of it Christ jesus, opened out of the bosom of his Father.  
Secondly, me thinks if there were none other argument this alone sufficiently overthrows all that doctrine of Popish satisfactions, for reconciliation: for can there be no mean of propitiation, but what yields satisfaction to divine justice? will not the Lord be merciful in forgiving sins? Nay, can be not be merciful in forgiving sins, till justice be satisfied? then sure, human sufferings, and alms, and prayers, must needs be acknowledged to be no sacrifices propitiatory for the sins of our souls. But hereof before.  
Followeth now an amplification of the sins forgiven by a distinction or distribution of them, according to several times of committing; some were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; that is, done or committed, in time before Christ's exhibiting in the flesh; some after; to both which the merit of Christ's passion extends itself.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. divers are the interpretations; that now specified. I judge most probable, comparing this place with that Heb. 9.15.  
Consent of other Interpreters, both Popish and others might be shown Whence the collection is easy, that virtue of Christ passion reached unto the Fathers of the old Testament; and that the Lord gave the plenary forgiveness of their sins respecting the future humiliation of his son. This point needed not much proof, but that our Romish adversaries by a consequent of their doctrine, seem to deny it: for truth of it see these scriptures. Acts 15.11. joh. 8.56. Heb. 13.8. Apoc. 13.8.  
And what should let then to infer? that they were admitted to heaven properly so called, without detainement in their Limbus, the skirt of hell, until Christ's coming thither to deliver them.  
That which they teach of this place is this; that it is a part of hell; and such a part▪ as betwixt which, and the place of the damned, there is no  interstitium: that it was a prison, 
Catechis. Trident. in Art. descendet ad inferos.  wherein, though the Fathers had an immunitatem poena sensibilis, freedom from all sensible pain; yet were they deprived of the vision of God, and tormented at lest with this that they hung in a suspensive hope of that blessed glory, which they expected.  
Now if it be true, their sins were remitted: secondly they justified and reconciled unto GOD, by faith in Christ to come: thirdly, were adopted for sons: how can it be imagined, that they were thus punished? Again, S. Augustine professed, that he never could find hell in Scripture put for good; and the receptacle of souls, 
August. Epist. 99 ad Euod.  what ever it were, whither the Fathers went, was sure good; wherein they had, not only immunity from sensible pain, but received comfort. Luc. 16.25.  
Thirdly, it is a ruled opinion of many their Divines, that it is a greater punishment, to be deprived of God's presence, then to feel any other the pains of hell; and that the anguish is more, to consider that deprival of glory, then to feel the smart of any other infernal torment; which if it be so; then sure the greatest punishment was theirs that yet are confessed to have lived and died high in God's favour. Heb. 11.  
Add unto this, that the title given to their place of abode, is Paradise metaphorical 
i Luke 23.43. : that with Paul is all one, with the third heaven 
k 2 Cor. 12.2. , the Palace of God's principal residence; a place of pleasure sure, and free from all punishment, both of sense and loss. But let us hear what they can say for maintenance of their Lymbus, they allege that Gen. 37.35. I shall go down sorrowing to my S●nne in infernum. Ans. And why not in sepulchrum? to the grave: the word bears it well enough, and the purport of jacobs' speech; wherein he expresseth a grief that would never leave him, till death: and compare Gen. 42.38. the like speech; ye shall bring my grey head with sorrow to the grave: the word is all one, and think ye his grey head went to Lymbus?  
The second testimony, is Luc. 16.23.26. betwixt the place of the damned, and the bosom of Abraham; there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: a great hiatus: therefore no  interstitium between them, but both souls in the same gulf. Ans. Now sure a pretty collection. And if Bellarmine had been to deal with Chemnitius; how scoffingly would he have girded at such grammatical quiddities? But is it his opinion in deed? that this chasma is such an empty hiatus, wherein is no  interstitium? Than me thinks, there should be no such impossibility of interchangeable passage, betwixt the spirits above and below; and how a Commeatus between them, should in such an empty space, be more impossible for spirits, than sight or audience, I see not. But for answer he cannot forget their rule in schools that Theologia symbolica, non est argumentiva; and that every string of a parable is not to be strained; nor can any thing be urged thereout, beyond the principal intention. And for his empty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, though it signify properly, that hiatus oris in oscitation; yet is translated by a Synecdoche of the species, to signify any distance or space of place. And so here is intended by our Saviour, in this parabolical pro ●popaeia: his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being nothing, for aught our adversaries can prove, but that great distance, betwixt heaven, the seat of the blessed, and hell, the prison of the damned.  
Thirdly, they allege 1 Sam. 28.13 The soul of Samuel was seen ascending out of the earth Ans. first, the text hath not the soul of Samuel, but Deos. And is it their opinion it was Samuels soul, came up so wrapped in a mantle verse 14. belike he found cold comfort in that refrigerium, that Lymbus afforded, that he was feign, thus to be-mantle his soul, to keep hear: secondly, I thus reason: if this ascending were of the true Samuel & not of his spectrum; either of soul alone, or of body alone, or of both: not of his soul alone, for quid animae & pa●●io? what had his soul to do with a mantle? if of body alone, an assent might be thereof out of the grave; if both; why might not his soul first descend out of heaven and in the grave resume the body? and so ascend: so that there is no necessity of ascending out of hell, or any list thereof: but thirdly, what if not Samuel at all, nor nothing of his, but his spectrum: a phantasm, alone assumed, by an evil spirit, was that that appeared? surely, the reasons brought both by Fathers, and other late writers for this opinion, are not to be contemned.  
For first, is it likely, that the Lord refusing to answer Saul by means ordinary, verse 6. would thus extraordinarily give resolution by Samuel sent from the dead? Secondly, was Samuel soul thus at command of a Witch? to be called out of his rest, by her, verse 11. especially by Magical means? but I perceive, it is not for nothing they place ●ymbu so near the hell of the damned; they should do the Devil great wrong, to take his borderers out of his kingdom, or to imagine, that empty Chasma could keep them from his command. I omit answer to the arguments of the contrary opinion: as that he is called Samuel: and secondly, that he foretold things to come; which being contingent, were accordingly accomplished. Hear the answer of some Fathers to these reasons, and thereby judge of their opinions: to the first thus Theodoret, 
Theodoret. in 1 Sam. 28.  historia cum qui visus est, nominat Samuelem, propteria quod, sic crediderit Saul. The history calls him that appeared, Samuel, because Saul so thought of him: and this to be no strange kind of speech, he proves, by the like in other scriptures; thus also it styled the Angels, that appeared unto Abraham, and the Lord of them (men;) because the patriarch supposing them to be such, set meat before them, etc. vide locum.  
To the second, S. Basile thus; 
Basil. in Isay 8.  ad eum modum & daemons quae sententia ac decreto dei constituta erant, jamque palam ewlgata saepenumero annunciarunt bis, qui facile in fraudem illiciuntur. etc. After the same manner have the devils often declared such things as were appointed, by the sentence and decree of GOD and now openly divulged unto such as are easily brought into error.  
And then instanceth in this example, affirming them, to be Devils, transforming themselves into the habit and person of Samuel: that having heard the sentence of condemnation pronounced against Saul, promulged it, as their own; I might glut the reader with like testimonies of others, but these may suffice.  
Their third testimony is, 1 Pet. 3.19. he preached unto the spirits in prison; now heaven is no prison. Ans. The full opening of this place, will best be done, when we shall come by God's grace, more purposely to handle it. Here only, as much as shall suffice, for losing the hold, they have here taken, for Lymbus, first, the spirits here preached unto, if they were in person at the time of their preaching, cannot be intended to be the souls of the Fathers; for that they are described to have been incredulous and disobedient; and so I hope they will not say of Abraham, Isaac, and jacob, etc. Secondly, 
See Heb. 11.93  they will never be able to prove that this preaching was to them, at the time while they were in prison: for quorsum? But hereof more hereafter.  
As touching their other testimonies, and reasons pretended out of the scriptures, they have been all sufficiently, and often answered, and the answers stands to this day unconfuted, as that Crambe Zach. 9.11. Thou hast brought the prisoners out of the lake where are no waters; the (●u) here mentioned, is to be applied to the Church, as the feminine particles show; the lake is not hell, but Babylonish captivity: and the whole reading is corrupt, as appears to any advising with the original.  
Their reason: then Christ was not the first that ascended into heaven Ans. This seemed no great absurdity to the ancients; whose judgement it was of Elias, that he was translated in to heaven 
m Mat. 2.58. : secondly, for all this Christ might be the first, that in body and soul entered into fullness of that glory, prepared for the elect in the kingdom of heaven. And thus much of that controversy.  
The remainder of this verse hath little else, then hath been already treated off, he resumes only the end of this ordinance of God to reconcile us by the blood of his Son; and secondly, explaineth that which he had said of the manifestation of God's justice; showing what he meant thereby: that he might be just: that is, declared to be just, and yet, a justifier of him that is of the faith of jesus; that is, although he did discharge from punishment, and guilt of sin; and approved as righteous, such as renouncing themselves and their own righteousness, expect justification by believing in Christ jesus. Him that is of the faith of jesus. Gal. 3.9.10. as if he should say, him that renouncing the sect of merit-mongers, embraceth the supposed heresy of solifidians.  
Hitherto, of the Apostles first argument against justification by works, thus largely handled from cap. 1. verse 16. to this place. Follows now the position of the contrary conclusion: that a man is justified by faith, with new arguments to that purpose.   

Verse 27. Where is then the rejoicing? It is excluded. By what law? of works? Nay: but by the law of faith.  
Verse 28. Therefore we conclude, that a man is justified by faith without the works of the Law.  
THe first reason is taken from the effect of this manner of justification by faith, removed from that other by works, in this form. If by the doctrine of justification by faith, boasting be excluded and not by that which requires works, than we are justified by faith and not by works: but by the doctrine of faith, boasting is excluded, and not by that of works: therefore we conclude, that a man is justified by faith, without the works of the law.  
The proposition is omitted, but easily collected out of the Apostles Enthymem●. The assumption is propounded, in a Rhetorical Dialogism, as is easy to be seen; the conclusion expressed in so many terms, verse 28.  
The consequencë of the proposition depends upon this ground; that man must be justified by such a mean, as whereby he may have no cause to glory in himself. Ephes. ●. 9. 1 Cor. 1.30.31.  
The truth of which ground, as it is evident by the testimonies now alleged, so will it further appear, by the whole project of God's counsel touching the salvation of his Church. Wherein it is evident he chose such a course, as whereby the whole glory might be his: none, man's: he chose us before we were, freely, without respect to any thing in us▪ according to the good pleasure of his own will; for the glory of his rich grace 
n Ephes. 1.4. : he made us without ourselves after his glorious Image: permitted; yea, decreed to permit our fall, that he might have mercy 
o Rom. 11.32. Gal. 3.22. : and that the claim to salvation, might be by mere mercy; wherefore? I demand would the Lord that had power to establish us, as he did good Angels, shut us up under sin? but that he might make way, for the glory of his mercy? he sent his Son to reconcile us; made not us our own propitiatours: wherefore? but that the whole glory might be his? he called us freely 
p Tit. 3.5. , of grace inviting, by his spirit opening our hearts to attend, and by the same spirit drawing us 
q joh. 6.44. : ordained means in themselves silly and weak to convert us 
r 1 Cor. 3. : sanctifies indeed, but in part only; wherefore? but that, as the Apostle speaks, no flesh might glory in his presence 
s 1 Cor. 1.29. : all which joined to the testimonies forecited, evidence the soundness of the Apostles ground: and thus far furthers us in discerning the means of our justification in general, that it must be such, as where by all occasion of boasting may be taken from man.  
Come we now to the particular assumed; but boasting, doctrine of works excludes not; doctrine of Faith excludes, and may we not then conclude with the Apostle? that a man is justified by faith, without the works of the law.  
Let us a little examine the assumption: sense; law of works: that is, doctrine of works: that is, teaching that we are justified by works. Law of faith, that is, doctrine of faith; as the Hebrew properly signifies; for the truth of it, both members are to be scanned; first, that doctrine of justification by works excludes not boasting: secondly, that that of faith excludes it.  
For the first, consider we what it is, that by doctrine, requiring works to justification, is to be performed by him, that will that way be justified: and that is, a doing of the whole law 
t Gal. 5.3. Rom. 10.5. , and that by the person himself, that looks for justification. And is not this, to puff up the proud heart of man with conceit of ability to justify himself? What prouder doctrine then that of Pelagians? teaching that by natural abilities, the law might perfectly be kept to justification. That of Papists, is not all out so gross; they teach, that nature helped by grace, may do this: and, that by works done in grace, some justification may be achieved: they diminish boasting, but exclude it not. It were long, to rake up all they teach, touching power of will in nature: how it deserves ex congruo, even before grace received. But haply, by that they teach of the necessary assistance of grace to justification, they amend the matter. Surely little or nothing. For let a man view all they teach touching the efficacy of grace, in this point of justification: he shall find it to amount to this sum only: that grace doth little more than bring out that power, that is in nature, into act; or heal a little the wound, that sin hath made; or confirm weakness natural: so making nature, to go cheek by jowl with grace, in the act of justifying: and is this to exclude boasting? and not rather to occasion it?  
Let us see now whether the doctrine of faith excludes it; so saith the Apostle. But consider we how: viz. in as much as it teacheth to go out of ourselves for righteousness; and makes us, no more but receivers of that righteousness, whereby we are justified; wrought by Christ, given by GOD the Father, received by faith 
v joh. 1.12. , according to this doctrine, what cause hath man to boast? Perhaps they will say of this, that he believed: and by believing, accepted the righteousness offered? as if a beggar should boast of his wealth, and ascribe it to his labour, whereas all he did was but to receive, what the liberality of almoners pleased to bestow; yea in the case betwixt GOD and us, man hath not so much to boast of, sith very power to receive is also the gift of God. Ephes. 2.8.  
The conclusion now may well be inferred, that therefore a man is justified by faith without works of the law.  
And what have adversaries of grace, trow we, to except against this round argument of the Apostle? Forsooth they labour by a distinction of boasting, 
De justif. lib. 1. cap. 19  to elude all. So Bellarmine: the Apostle excludes not all boasting, but that only, which ariseth of works done by sole power of free-will; for he saith not, ubi est gloriatio? Where is the boasting? but ubi est gloriatio tua? Where is thy boasting? the boasting whereby thou gloriest in thyself, and not in the Lord; now in respect of works done of faith, and so by grace, no man can glory but in the Lord; and that boasting is not prohibited: for the Apostle saith, Let him that glorieth, glory in the Lord 
w 2 Cor. 10. .  
The sum is this, that boasting in ourselves only is forbidden and not boasting in the Lord: and that is sufficiently excluded by this, that they affirm, works done by power of nature, without aid of grace, to be unable to justify.  
Ans. Plausibly. The distinction of boasting, we grant, if they yield us thus much, that all glorying in ourselves, is excluded; for we list not to contend about quiddities; though Bellarmine's (tua) be not found in the text. And thus propound the Apostles ground; a man must be justified by such a means as whereby he may have no cause at all to glory in himself: but must transcribe the whole glory of justification, to the grace of GOD: and hence thus assume.  
But by doctrine of works, whether done by sole power of nature, or mixedly by grace and nature, all boasting is not excluded; Ergo, that not the mean of justification. Our minor for the first part, is granted by adversaries; and do they not see, how their mingling of grace and nature, leaves still some cause of boasting to our proud nature? Am I a coworker with grace by power natural, and depends the efficacy of grace, upon the assent of my will? then sure in respect of my coagencie, and assent, be it less or more, I have some cause to boast of myself, and so, all boasting in myself is not excluded; but all boasting in ourselves, must be excluded; therefore all works whatsoever whether done by sole power of nature as Pelagians; or by nature and grace mixedly, as Popish Semipelagians now teach, are here excluded from justification.  
To conclude this argument: let all such as desire to inform themselves, in this weightiest point, wherein errors are most dangerous, bring doctrines on both sides taught, to this touchstone. If Popish doctrine, here hold current, let them embrace it, if it take away all boasting from man, hold it firm: but if it puff up the proud heart of man, in the lest measure, as indeed it doth, reject it as a doctrine of Devils; and hold the teachers thereof, though Seraphical, for ever accursed: it serves not the turn, to say, they ascribe justificatorie works to grace of God; for first, what do they herein, more than the Pharisee 
x Luc 18.11.12. : I thank God (saith he) not myself, that I am thus and thus: and yet is dismissed without justification: and secondly, all they ascribe to grace, is but an assistance of nature; or a principality at most, in works that justify; and by associating nature with grace, give us at lest some cause to boast of ourselves? for sure, if we be either principals, or in the lest measure adiutours to our justification, we have some cause of boasting: but it is wholly excluded by the true Doctrine of justification. Therefore we may well conclude against works; they have no power to justify in the sight of God. And surely were it not that I consider God's secret, though just judgement, in sending them strong delusions; and compassionately ponder the pride of nature, both to become nothing in the work of salvation; and the subtlety of Popish teachers, in suiting this doctrine to the humour of nature; I should wonder how any man advisedly reading this short Enthymeme of the Apostle, could in this point, ●erre in judgement; It was well said of one, that Popish religion, it is a natural religion: leave man to himself, he falls on Popish conclusions, and practise: in this one point it is more than evident.  
Let God's children learn, to acknowledge their own nothingness in this article of justification; that GOD may be all in all. Who so walks, after this rule, peace shall be upon him, and mercy, and upon the Israel of GOD: and if any attempt sharing with the Lord in this glory; I testify unto him, with the Apostle, he is abolished from Christ▪ he is fallen from grace Gal. 5.4.  
By faith, etc. It is usually inquired how faith justifieth: whether as an act or work, or organicè, and correlative; as an instrument, receiving that, for which we have esteem of righteousness; and so in respect of that, whereto as an instrument, it hath relation: our Divines hitherto, have jointly resolved of the two latter; and as I take it upon good reason: for that, otherwise righteousness shall be inherent; which hitherto hath been holden an absurdity; the question will come fitliest to be handled, cap. 4.3. and therefore to that place I reserve it.  
By faith without works: And is not the inference direct enough? therefore by faith only. The inference is usual amongst our Divines, both ancient and modern: and thus we explain ourselves; that no grace of God, no work, either of nature or grace in us, concurreth, so much as instrumentally to justification. Reason, because none other gift, or act but faith receives that, for which we are accounted righteous in the sight of God.  
What say our adversaries to this collection? forsooth they charge us with foisting in the term (only.) Ans. And is it foisted in beyond the Apostles intention? have we it not in the equivalent? by faith without works; only by faith, are they not equipollents. See Amb. in Rom. 3.9. Hierom. in Rom. 4. Basil in Concione de h●mil, etc. Fulgent de incarnate: cap. 16.  
But how reconcile we that of S. james? cap. 2. not by faith only; with this of Paul, by faith only; james justified by works; Paul justified without works; Ans. The answers are thus; that Paul treateth of justification before God; so it is true, faith only justifieth in the sight of God; james, of justification in foro humano, or before men; and so works justify: that is, declare to be just: Al: that Paul treateth of the effect or office of faith, in foro Divino, Iame●, of the quality of that faith that justifieth, and her effect before men; and all that james saith is this, as Ca●●tane truly, quod non fide ster●ls, sed fide foecunda operibus bonis iustificamur. That we are justified not by a barren faith, but by such a faith, as is fruitful in good works: more of this Text of james, when by God's grace we shall come to that Epistle.  
Without works of the Law, either natural, ceremonial, or moral; before or after grace, as plentifully is shown, ad verse 9  
Therefore say some, without works of the law, even done by Christ; for the exclusion is universal; except we can evidence a restraint. Ans. Restraints to works done by ourselves, me thinks first; the whole purpose of the Apostle, implieth; for the question is whether a man be to be justified by his own righteousness; that is, righteousness of his own performance, or by the righteousness of another: secondly, see Rom. 10.3.5. and tell me why he calls the righteousness of the law, our own righteousness? except in regard of our own performance.   

Verse 29. God, is he the God of the jews only, and not of the Gentiles also? Yes, even of the Gentiles also.  
Verse 30. For it is one God who shall justify circumcision of faith, and uncircumcision through faith.  
A Second reason for justification by faith without works of the Law. From absurdities; if by works of the Law, and not by faith only; one of these two absurdities will follow; that either God is God of the jews only, and not of the Gentiles also; or else that he is variable in this action of justifying; justifying the jews, by works of the law; Gentiles by faith; but God is not the God of jews only, but of Gentiles also; and is one; that is, unvariable in this act of justifying. Ergo.  
Is he God of jews only? etc. That is, he hath now under the new Testament accepted Gentiles, into his covenant of grace. The tenor whereof read jer. 31.33, etc. But as touching the consequence of the proposition, it may be inquired how it flows? Ans. Because that unto jews only was the Law given in writing 
y Psal. 147. Rom. 9 Rom. 2.14. , the Gentiles were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without the Law. If therefore justification be by works of the Law, jews only shall be capable of that blessing; and the Gentiles, whose God the Lord hath covenanted to be, shall lack this principal blessing, promised in the covenant; justification. But that is absurd. For God is one. This oneness as I may term it, of God, is not numeral, as in other places 
z 1 Cor. 8. , but hath reference, either to the unchangeableness of God, and his keeping one steady, and unvaried course in justifying all; or to the indifferency, and unpartiality of his affection towards all, of all sorts. Within the covenant. If we take it in the first sense, they contain a second absurdity, issuing from the doctrine of justification by works of law written, urged by jews; in as much as then it will follow, that the Lord doth not, by one means justifical. But Gentiles by faith, jews by works of the Law; but all are justified by one and same means; sith God is one unchangeable in his courses.  
If we take it in the other sense, as noting the indifferency of God's affection to all in the covenant, it is a reason of the clause foregoing; viz. that God is God of Gentiles also.  
Circumcision, that is, Iewes circumcised: uncircumcision, that is, Gentiles wanting circumcision. Metonimya adiuncti, as Rom. 2.26.  
But that we may here note, is, that the blessing of justification belongs to all in the covenant, whether jews or Gentiles believing: see jer. 31.33.34. Act. 15.8.9 10.11. See Annot. in Ver. 22. Reason: God is one.  
Note to discern whither we be within the covenant of Grace, principally is this; if we have performed our restipulation, carrying ourselves in all things, as the people of God. Zach. 13, 9   
Verse 31. Do we then make the Law of none effect through faith? God forbidden: yea we establish the Law. 
Do we then abolish the law by faith? God forbidden, etc.] The words have in them a preoccupation, of what might be objected against the former doctrine, excluding works of the Law, by avouching justification through faith only.  
Object. If we be justified by faith only, it should seem the Law is utterly abolished. Ans First, the consequent is denied and rejected with Apostolical horror, God forbidden. Secondly, the contrary is avouched: as if he should say, we are so far from antiquating the law, by doctrine of faith, that we rather establish it. By faith understand doctrine of faith, or teaching that we are justified by faith.  
Whence then, we have these two conclusions; first, that the doctrine of justification by faith, abolisheth not the Law.  
Secondly, that same doctrine stablisheth the Law.  
Now for the first of these, the explanation is not all out so difficult; for what though by teaching faith, we make the law uneffectual to justification? followeth it thence, that it is in every respect abolished, and to all purposes uneffectual? There are sundry other ends of the law, for which it aught to stand in use in the Church of GOD: As first, to bring us to knowledge of sin 
a Rom. 3. & 5. : secondly, to be a rule of life 
b Math. 5. : thirdly, to be mean of continual humiliation, and sundry the like.  
But how by this doctrine we establish the Law, requires more diligent inquisition. Variety of interpretations, I am loathe to cloy the Reader withal; yet some few of the most probable, it will not be impertinent to propound. Some thus; faith stablisheth the Law, as it is a rule of life: while it works by love, which is the fulfilling of the Law. But the question is as I take it, how the Apostle teaching that we are justified by faith, doth in so teaching, establish the Law? Do we abolish the Law? and we establish the Law: viz. we that teach a man to be justified by faith, even whiles we so teach, or by this very doctrine, establish the Law.  
I therefore judge with the best modern interpreters, 
Paraeus & Beza.  that the Law is thus far established by the doctrine of faith; that the righteousness, which it requireth, quod ad materiam, is not abolished; but rather established. In as much as what it requires, Do this and live, we have it in Christ by believing. Faith finding in him, what man cannot find in himself, the perfect obedience which the Law enjoineth.  
And if any say, then belike we are justified by righteousness of the Law. Ans. It implies no absurdity to speak so in a sense. For according to judgement of best Divines, Legal and evangelical righteousness differ, not in matter, but efficient & modo: we have the same righteousness which the Law requires; but yet in other manner, than the Law required it: the Law required it of our own performance; the Gospel teacheth, it sufficeth to righteousness, that it be for us performed by our Mediator Christ jesus, and apprehended of us by faith.  
And if this be Paul's meaning, than I hope it follows; that Christ's active obedience enters our justification.  
And then, there is some end of imputation; that it may become ours. And this I am sure is the old way, and as I yet judge, the good way: in it I find as much rest to my soul, as in that other compendium some have framed.  
In this point so weighty, I will be glad to learn; but can scarce be persuaded; the truth hath hitherto lain hid, from so many of God's Saints, so purposely conversant in this question. And though I am not so Popish, as to measure truth by multitude, yet sure me thinks, where other things are equal, as learning▪ industry; sincerity, prayer to God for revelation; I had rather impute error to one than many.  
Their cut, they say, is shorter into God's kingdom; ours, I think, safer; and howsoever our circumference seem larger, yet our centre we are sure, is Christ. Atque hic baculum fixi: though still I profess with Augustine; 
Augustin. de Trinit. lib. 1.  Non p●gebit me, sicubi hasito, quaerere: nec pu●ebit, sicubi err●, discere. It shall never 'gree we me, where I doubt, to inquire: nor shame me, where I err, to learn and be better informed.    
FINIS.   

Errata.  
GEntle Reader, literal and punctual faults being over many, we leave them to thine own favourable correction. The material, either perverting, obscuring, or annulling the sense, are thus to be amended.  
Page 10 line 8. this part of the Text, verse 2. Which he had promised afore, etc. is to be inserted page 14. line 4. Page 18. line 13. read from his Father this, to be God: page 20. line 23. read pedigree. p. 21. line 33. for Acephiah, read Acephali. p. 26. line 20. For us, ibid. line 22. to God Christ, or divine excellencies unto man Christ. p. 46. line 19 Howsoever it be, p. 57 line 18. time, how in temporal. p. 58. line 2. Neapolitan. p. 61. line 25. disparity. page 62. line 2●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. line 23. put out of. p. 72. line 8. bringing. line 9 not able. line 30. for concedat, comedat. page. 79. line 13. available: page. 81. line 11. them all. page. 85. line 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 page 87. line 11. read off, page 89. line 3. The line 9 themselves confessing. p. 91. l. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. page 92. line 8. of it. It is, etc. p. 93. l. 6. just by faith lives. p. 95. l 7. in form: Upon whom. p. 102. l. 9 obtained. p. 107. line 9 Universities. p. 109. line 23. by his word. That commination.  
P. 116. line 3. the sense is corrupted, the Syllogism being this. What image so ever doth not lively represent the nature of God, that may not be made to represent God. But no image doth set forth God as he is. Therefore etc. Ibid. line 12. betwixt the two: Angels being. p. 121. l. 15. for their, read the. p. 122. line 33. of God? p. 128. line 5. and 7. for revelation. read relation p. 140. l. 7. for their, there. p. 147. line 7. none more having. Signs etc. line 27. God in. p. 153. line 1. vindictam p. 155. line 7. ill original, p. 156 l. 3 Herodotus p. 157. l. 2. variance. p. 160. l. 33. persequitur. p. 164. l. 34. for Pyrrhus, Regulus. p. 167. l. 2. often burns p. 169. l. 12. implying first, p. 173. l. 23. for accepted, r. excepted. p. 182. l. 4. of the Ministry is unlawful. p. 183. l. 2. for we, 1. he. p. 184 l. 24. is so busied. l. 30. moats. p. 193. l. ●1. or have r. having. p. 195. l. 11. or saith he it not. l. 16. overladen. p. 196. l. 10. vindictam. p. 197. l. 17. for rules, r. ru●s not p 198. l. 21 to this purpose, me thinks. p. 199. l. 29. life, p. 202. l. 22 23. point thus, had he not been, in respect of his divine person, equal to his Father. ib. l. vlt. for prímo aequabilto r. praemio aequabi●a, p 208. l. 9 to life. To that etc. p. 211. l. 6. promised a glorious etc. ibid. l. 31. for thy, r. they. p. 213. l. 6. for seek to ourselves, r. seek ourselves p. 215. l. 16. unrighteousness. ibid. l. 19 for contentions. r. contentious. p. 218. l. 2. for just man, r. wise man p. 219. l. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 221. l. 5. for means, r. meanness. ib. l. 18. think; ib. l. 31. libertinism. p. 222. l. 23. the contrary. p. 225. l. 3. industrious. ib. l. 6. dissuading. ib. l. 19 for divine light, r. dim light. p. 226. l. 5. Sidonians. p. 233. l. 16. r. dim light p. 236. l. 231. index. ib. l. 34. r. Synter●ses p. 237. l. 8 for not, r. no. ib. l. 32. for in itself, r. on itself p. 239 l. 32. r. diversified. p. 240 l. vlt. disclaimed. p. 246. l. 4. disceptation p. 249. l. 1. for divine, r. dim. p. 250 l. 29. for even r. every. page 253 line. 9 Coattestante. ibid. line 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 259. l. 15. r. obliquely. ib. l. 32 for there r. third. p. 264. l. 30. grossest. ib. l. 33. put out (to) p. 265. l. 2. for is, r. in. p. 266. l. 5. r. analogy. p. 268. l. 31. r. actual. p. 269. l. 6. r. homonymy. p. 271. l. 15. for of, r. if. p. 272. l. 10. put out (to) ib. l. 25. for thy, r. they. p. 274. l. 19 r panchresta. p. 275 l. 15. for this, r. thus. p. 276. in Margin. for votibus, r. votiws, p. 279. l. penult. r. of God. p. 281. l: 18. r. deprecation. p. 283. l. 25. for privy, r. prime. p. 284. l. vlt. for the in, r. their. p. 283. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. page. 288. l. 22. r. perverfitate praepositorum. ib. 31. r. legitimum. p. 293. l. 10. r. disparity. ib. l. 25. for in r. on. p. 299. l. 4. 5. for proposed, r. opposed. p. 300. l. 27. r. appalled. ib. l. 29. r. wakened. p. 303. l. 4. for this, r. his ib. l. 5. for first, r. that is, ib. l. 13. put out (the) p. 306 l. 14. farraginem ib. l. 15. r. Kellison. ib. l. 20. r. these Articles. p. 307. l. 29. for is, r. ●●. p. 311 l. 10. put out (in) ib. l. 22. for wounded, r. wound. p. 314. l. 15. for me, r. be. p. 315 l. 5. for odious, r. obvious. p. 316. l. 11. for lest, r. best. p. 317. l. 8. for first, r. that is. p. 318. l. 29. & 34. for first, r. that is.